Hebrews 9: Understanding the Superiority of Christ's Covenant
Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
And after the second veil, the tabernacle which is called the Holiest of all;
Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
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;
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.
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:
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?
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.
For where a testament is, there must also of necessity be the death of the testator.
For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
Whereupon neither the first testament was dedicated without 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,
Saying, This is the blood of the testament which God hath enjoined unto you.
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
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.
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:
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
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.
And as it is appointed unto men once to die, but after this the 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.
Hebrews 9 delves deeper into the contrast between the Old Covenant and the New Covenant established through Jesus Christ. Building upon the foundation laid in chapter 8, where the promise of a new covenant was introduced, this chapter highlights the limitations of the Old Covenant and emphasizes the unparalleled excellence of Christ's sacrifice and ministry. For those seeking to understand Hebrews 9, this commentary offers a comprehensive look at its meaning and significance.
The Earthly Tabernacle: A Shadow of Heavenly Realities (9:1-5)
The author begins by describing the earthly tabernacle, a central feature of the Old Covenant. This tabernacle, later replaced by the Temple, was divided into two sections: the Holy Place and the Most Holy Place (Hebrews 9:2-3). Furnishings like the lampstand, the table with the consecrated bread, and the altar of incense were in the Holy Place, while the Ark of the Covenant resided in the Most Holy Place (Hebrews 9:4-5). The Ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. Above it were the cherubim of glory, overshadowing the atonement cover.
It's crucial to understand that these elements were not merely decorative. They served as symbols, "shadows" of the heavenly realities that Christ would ultimately fulfill (Hebrews 8:5). The very structure of the tabernacle, with its separation between the Holy Place and the Most Holy Place, symbolized humanity's separation from God.
Limited Access and Imperfect Sacrifices (9:6-10)
The priests performed their daily ministry in the Holy Place, entering repeatedly (Hebrews 9:6). However, only the high priest could enter the Most Holy Place, and that only once a year, on the Day of Atonement (Hebrews 9:7). He would enter with the blood of a sacrifice, offered for himself and for the sins the people had committed in ignorance. This process highlights a critical limitation: access to God's presence was restricted, and atonement was temporary.
The Holy Spirit was making it clear through these regulations that the people didn’t have unhindered access into God’s presence in the most holy place (Hebrews 9:8). The sacrifices couldn’t perfect the worshiper’s conscience (Hebrews 9:9)—that is, the old covenant couldn’t change them. God had prescribed external acts to deal temporarily with sin because of his holy nature. But following them couldn’t bring about an internal change. Rather, the old covenant ministry consisted of physical regulations that God temporarily imposed until the time of the new order (Hebrews 9:10). These sacrifices were external acts, dealing temporarily with sin, but unable to bring about true internal transformation. The Old Covenant, with its physical regulations, was a temporary measure until the arrival of the "new order" in Christ.
Christ: The High Priest of a Better Covenant (9:11-14)
The author then introduces the pivotal contrast: "But Christ has appeared as a high priest of the good things that have come" (Hebrews 9:11). Unlike the earthly priests, Christ entered a "greater and more perfect tabernacle that is not made with hands, that is, is not a part of this creation." This refers to the heavenly realm, the true dwelling place of God.
Christ entered, not by the blood of goats and calves, but by his own blood, having obtained eternal redemption (Hebrews 9:12). He entered the Most Holy Place once for all, not with the blood of animals, but with His own blood, securing "eternal redemption." This single act surpasses the repeated sacrifices of the Old Covenant, offering a permanent solution to sin.
The author emphasizes the transformative power of Christ's blood: "For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God" (Hebrews 9:13-14). While the Old Testament sacrifices could cleanse the outside (Hebrews 9:13), the blood of Christ cleanses our consciences from dead works so that we can serve the living God (Hebrews 9:14). The blood of the holy Son of God can give you a bath on the inside; it can make your conscience clean. And if you’re clean on the inside, it can work its way out so that dead works that seek to earn God’s favor become good works that are the result of our response to God’s favor.
The Mediator of a New Covenant (9:15-22)
Jesus Christ is the mediator of a new covenant so that you may receive the eternal inheritance (Hebrews 9:15). The author draws an analogy to a will to illustrate the nature of the New Covenant (Hebrews 9:16-17). A will takes effect only upon the death of the testator. Similarly, the New Covenant, established through Christ's death, brings the promised inheritance to those who believe.
The first covenant was inaugurated with blood (Hebrews 9:18). For the provisions of the old covenant to go into effect and benefit the people, they had to shed the blood of animals (Hebrews 9:19-21). Without the shedding of blood, there was no cleansing and no forgiveness (Hebrews 9:22). The Old Covenant, too, was ratified with blood, demonstrating the necessity of sacrifice for atonement. The sprinkling of the scroll and the people symbolized the cleansing power of the blood. The author emphasizes a crucial principle: "without the shedding of blood there is no forgiveness" (Hebrews 9:22).
Christ's Perfect Sacrifice: Once for All (9:23-28)
Therefore, the heavenly things had to be purified with better sacrifices than these (Hebrews 9:23). So Christ didn’t enter an earthly sanctuary but into heaven itself to appear in the presence of God for us (Hebrews 9:24). In other words, Jesus didn’t enter a man-made tabernacle that was “a copy and shadow of” God’s presence (8:5) to offer an animal sacrifice that could only provide temporary external purification (9:13). This had been done. Every year. Over and over (Hebrews 9:25). Instead, Christ offered the sacrifice of himself to remove sin—internal and external—once and for all, so that he might appear in God’s presence for you in heaven (Hebrews 9:24, 26). Jesus isn’t the copy; he’s the real thing. His sacrifice doesn’t have limited application; it endures forever. Christ's sacrifice transcends the limitations of the Old Covenant. He entered, not an earthly sanctuary, but heaven itself, to appear in God's presence on our behalf (Hebrews 9:24). Unlike the high priests who offered sacrifices repeatedly, Christ offered Himself "once for all at the end of the ages to put away sin by the sacrifice of himself" (Hebrews 9:26).
The author concludes with a powerful analogy: "And just as each person is destined to die once and after that comes judgment, so also Christ was offered once to bear the sins of many, and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him" (Hebrews 9:27-28). It is appointed for people to die once—and after this, judgment (Hebrews 9:27) reminds us that death isn’t the end. Human beings, however, typically live as if death is the last word. Therefore, they want to do it all. They want to fulfill all their desires before they reach the end. Remember that death is a transition—not a conclusion. Judgment is coming.
Just as people die once, Christ also died once. But he’s coming back. He came the first time to bear the sins of many. He’s coming a second time to grab us. We’re now living in the interim between Christ’s death and return, waiting for him (Hebrews 9:28). So don’t give up. Keep moving forward in faith. He’s coming back. Just as humanity faces death and judgment, Christ died once to bear the sins of many. However, He will return, not to deal with sin again, but to bring salvation to those who eagerly await Him.
Hebrews 9 powerfully contrasts the temporary and limited nature of the Old Covenant with the eternal and perfect sacrifice of Jesus Christ. Understanding this chapter deepens our appreciation for the New Covenant and the immeasurable gift of salvation offered through Christ's blood. It encourages us to draw near to God with confidence, knowing that we have access to His presence through the ultimate High Priest, Jesus Christ.
Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
And after the second veil, the tabernacle which is called the Holiest of all;
Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
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;
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.
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:
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?
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.
For where a testament is, there must also of necessity be the death of the testator.
For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
Whereupon neither the first testament was dedicated without 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,
Saying, This is the blood of the testament which God hath enjoined unto you.
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
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.
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:
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
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.
And as it is appointed unto men once to die, but after this the 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.
Hebrews 9 delves deeper into the contrast between the Old Covenant and the New Covenant established through Jesus Christ. Building upon the foundation laid in chapter 8, where the promise of a new covenant was introduced, this chapter highlights the limitations of the Old Covenant and emphasizes the unparalleled excellence of Christ's sacrifice and ministry. For those seeking to understand Hebrews 9, this commentary offers a comprehensive look at its meaning and significance.
The Earthly Tabernacle: A Shadow of Heavenly Realities (9:1-5)
The author begins by describing the earthly tabernacle, a central feature of the Old Covenant. This tabernacle, later replaced by the Temple, was divided into two sections: the Holy Place and the Most Holy Place (Hebrews 9:2-3). Furnishings like the lampstand, the table with the consecrated bread, and the altar of incense were in the Holy Place, while the Ark of the Covenant resided in the Most Holy Place (Hebrews 9:4-5). The Ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. Above it were the cherubim of glory, overshadowing the atonement cover.
It's crucial to understand that these elements were not merely decorative. They served as symbols, "shadows" of the heavenly realities that Christ would ultimately fulfill (Hebrews 8:5). The very structure of the tabernacle, with its separation between the Holy Place and the Most Holy Place, symbolized humanity's separation from God.
Limited Access and Imperfect Sacrifices (9:6-10)
The priests performed their daily ministry in the Holy Place, entering repeatedly (Hebrews 9:6). However, only the high priest could enter the Most Holy Place, and that only once a year, on the Day of Atonement (Hebrews 9:7). He would enter with the blood of a sacrifice, offered for himself and for the sins the people had committed in ignorance. This process highlights a critical limitation: access to God's presence was restricted, and atonement was temporary.
The Holy Spirit was making it clear through these regulations that the people didn’t have unhindered access into God’s presence in the most holy place (Hebrews 9:8). The sacrifices couldn’t perfect the worshiper’s conscience (Hebrews 9:9)—that is, the old covenant couldn’t change them. God had prescribed external acts to deal temporarily with sin because of his holy nature. But following them couldn’t bring about an internal change. Rather, the old covenant ministry consisted of physical regulations that God temporarily imposed until the time of the new order (Hebrews 9:10). These sacrifices were external acts, dealing temporarily with sin, but unable to bring about true internal transformation. The Old Covenant, with its physical regulations, was a temporary measure until the arrival of the "new order" in Christ.
Christ: The High Priest of a Better Covenant (9:11-14)
The author then introduces the pivotal contrast: "But Christ has appeared as a high priest of the good things that have come" (Hebrews 9:11). Unlike the earthly priests, Christ entered a "greater and more perfect tabernacle that is not made with hands, that is, is not a part of this creation." This refers to the heavenly realm, the true dwelling place of God.
Christ entered, not by the blood of goats and calves, but by his own blood, having obtained eternal redemption (Hebrews 9:12). He entered the Most Holy Place once for all, not with the blood of animals, but with His own blood, securing "eternal redemption." This single act surpasses the repeated sacrifices of the Old Covenant, offering a permanent solution to sin.
The author emphasizes the transformative power of Christ's blood: "For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God" (Hebrews 9:13-14). While the Old Testament sacrifices could cleanse the outside (Hebrews 9:13), the blood of Christ cleanses our consciences from dead works so that we can serve the living God (Hebrews 9:14). The blood of the holy Son of God can give you a bath on the inside; it can make your conscience clean. And if you’re clean on the inside, it can work its way out so that dead works that seek to earn God’s favor become good works that are the result of our response to God’s favor.
The Mediator of a New Covenant (9:15-22)
Jesus Christ is the mediator of a new covenant so that you may receive the eternal inheritance (Hebrews 9:15). The author draws an analogy to a will to illustrate the nature of the New Covenant (Hebrews 9:16-17). A will takes effect only upon the death of the testator. Similarly, the New Covenant, established through Christ's death, brings the promised inheritance to those who believe.
The first covenant was inaugurated with blood (Hebrews 9:18). For the provisions of the old covenant to go into effect and benefit the people, they had to shed the blood of animals (Hebrews 9:19-21). Without the shedding of blood, there was no cleansing and no forgiveness (Hebrews 9:22). The Old Covenant, too, was ratified with blood, demonstrating the necessity of sacrifice for atonement. The sprinkling of the scroll and the people symbolized the cleansing power of the blood. The author emphasizes a crucial principle: "without the shedding of blood there is no forgiveness" (Hebrews 9:22).
Christ's Perfect Sacrifice: Once for All (9:23-28)
Therefore, the heavenly things had to be purified with better sacrifices than these (Hebrews 9:23). So Christ didn’t enter an earthly sanctuary but into heaven itself to appear in the presence of God for us (Hebrews 9:24). In other words, Jesus didn’t enter a man-made tabernacle that was “a copy and shadow of” God’s presence (8:5) to offer an animal sacrifice that could only provide temporary external purification (9:13). This had been done. Every year. Over and over (Hebrews 9:25). Instead, Christ offered the sacrifice of himself to remove sin—internal and external—once and for all, so that he might appear in God’s presence for you in heaven (Hebrews 9:24, 26). Jesus isn’t the copy; he’s the real thing. His sacrifice doesn’t have limited application; it endures forever. Christ's sacrifice transcends the limitations of the Old Covenant. He entered, not an earthly sanctuary, but heaven itself, to appear in God's presence on our behalf (Hebrews 9:24). Unlike the high priests who offered sacrifices repeatedly, Christ offered Himself "once for all at the end of the ages to put away sin by the sacrifice of himself" (Hebrews 9:26).
The author concludes with a powerful analogy: "And just as each person is destined to die once and after that comes judgment, so also Christ was offered once to bear the sins of many, and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him" (Hebrews 9:27-28). It is appointed for people to die once—and after this, judgment (Hebrews 9:27) reminds us that death isn’t the end. Human beings, however, typically live as if death is the last word. Therefore, they want to do it all. They want to fulfill all their desires before they reach the end. Remember that death is a transition—not a conclusion. Judgment is coming.
Just as people die once, Christ also died once. But he’s coming back. He came the first time to bear the sins of many. He’s coming a second time to grab us. We’re now living in the interim between Christ’s death and return, waiting for him (Hebrews 9:28). So don’t give up. Keep moving forward in faith. He’s coming back. Just as humanity faces death and judgment, Christ died once to bear the sins of many. However, He will return, not to deal with sin again, but to bring salvation to those who eagerly await Him.
Hebrews 9 powerfully contrasts the temporary and limited nature of the Old Covenant with the eternal and perfect sacrifice of Jesus Christ. Understanding this chapter deepens our appreciation for the New Covenant and the immeasurable gift of salvation offered through Christ's blood. It encourages us to draw near to God with confidence, knowing that we have access to His presence through the ultimate High Priest, Jesus Christ.