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Commentary on Hebrews 9 verses 8–14
In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.
I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, Heb 9:8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.
II. That the first tabernacle was only a figure for the time then present, Heb 9:9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.
III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (Heb 9:9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.
IV. The Holy Ghost hereby signifies that the Old Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, Heb 9:10. Their imperfection lay in three things: - 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation, - of clearer light as to all things necessary to be known, - of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God, - of greater liberty and freedom both of spirit and speech - and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.
V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (Heb 9:11, Heb 9:12), and he illustrates it very fully. For,
1.Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing fRom. the priestly office of Christ.
2.Christ is a high priest by a greater and more perfect tabernacle (Heb 9:11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.
3.Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,
4.Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.
5.The Holy Ghost further signified and showed what was the efficacy of the blood of the Old Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (Heb 9:13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (Heb 9:14): How much more shall the blood of Christ, etc. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.
We ought to examine not merely one single form of self-control in sexual matters but the other objects which our soul self-indulgently desires, not content with bare necessities but making a fuss about luxury. Self-control means indifference to money, comfort and property, a mind above spectacles, control of the tongue, mastery of evil thoughts. It actually happened that some angels suffered a failure of self-control, were overpowered by sexual desire and fell from heaven to earth. Valentinus in his letter to Agathopus says, “Jesus showed his self-control in all that he endured. He lived in the practice of Godhead. He ate and drank in a way individual to himself without excreting his food. Such was his power of self-control that the food was not corrupted within him, since he was not subject to corruption.” So we embrace self-control out of the love we bear the Lord and out of its honorable status, consecrating the temple of the Spirit. It is honorable “to emasculate oneself” of all desire “for the sake of the kingdom of heaven” and “to purify the conscience from dead works to serve the living God.”
This is what the letter of the law explains to us, so that, collecting seeds of mysteries from them, we may use them as steps to climb from the lowly to a lofty place, from earthly to heavenly things. Therefore, my hearer, climb up now, if you can, and mount above earthly senses by the contemplation of your mind and by the discernment of your heart. Forget for a while earthly concerns; climb above the clouds and above heaven itself by the tread of your mind. Seek there the tabernacle of God where “Jesus has entered.”
Our Lord did not enter yearly like their high priest. After his coming he entered only once, not into the shrine which ceases, like their priesthood, but “into the Holy” of Holies of eternity, and he made a propitiation through his blood for all nations.
"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 Holy Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God."
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. For that thou mayest not suppose when thou hearest the word "sanctifieth," that it is some great thing, he marks out and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is so with good reason, since that is "the blood of bulls," and this "the Blood of Christ."
Nor was he content with the name, but he sets forth also the manner of the offering. "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. For this is the meaning of "through the Holy Spirit," not through fire, nor through any other things.
"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. "To serve" (he says) "the Living and true God." Here he declares that it is not possible while one has "dead works to serve the Living and true God," for they are both dead and false; and with good reason he says this.
Then, since it seemed doubtful that a single sacrifice and the blood of one could provide eternal redemption, he prepares it and shows that it is plausible and not unattainable with the belief held by the Jews. For if you, he says, believe that you are cleansed by being sprinkled with the blood of a calf, and again with water poured on its ashes; (for the ashes were observed for the purification of those who had been defiled, that is, those who were contaminated;) how then does the blood of Christ not cleanse the souls?
"sanctifies for the purification of the flesh." It sanctifies not spiritually, but for the cleansing of the flesh. See it speaking precisely.
"who through the eternal Spirit." No high priest offered Christ, but He offered Himself; and not through fire, as the calves in the Old Testament, but through the Holy Spirit, so as to perpetuate both grace and redemption.
"without blemish to God." And the ancient priesthood that was presented sought to be without blemish. There was a place of the body of Christ, the unblemished and absolutely pure. "For he did no sin, and no deceit was found in his mouth," says Isaiah. (1 Peter 2:22; Isa. 53:9)
"purify your conscience." For the blood of bulls and the ashes of a heifer, it said, for the purity of the flesh; but concerning the blood of Christ, it says, your conscience. See the difference in purification. What is your conscience? That is to say, it also purifies our soul, so that we may no longer be aware of any sin against ourselves from this time.
"from dead works." Of the wicked, those who defile the soul. For one who touches a dead body, among the Jews, is defiled, but among us, the strange [ἄτοπα] works defile.
"To serve the living God." This indicates that one cannot serve God unless they are pure from dead works. Thus, those who serve with them do not serve, but are condemned.
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SUMMARY
Hebrews 9:13 serves as a pivotal statement within the author's comprehensive argument for the superiority of the New Covenant in Christ over the Old Covenant. This verse acknowledges the limited, external efficacy of the Levitical sacrificial system, specifically referencing the blood of animal sacrifices (bulls and goats) and the ashes of the red heifer, which ceremonially purified individuals from ritual defilement, thereby allowing them to participate in the community's worship life. It subtly sets the stage for the profound contrast with Christ's perfect and internal cleansing, highlighting that the Old Covenant rituals could only address the "purifying of the flesh" and not the deeper issue of sin and conscience.
CONTEXT
Literary Context: This verse is situated within a lengthy exposition (chapters 9-10) where the author of Hebrews meticulously contrasts the Old Covenant's tabernacle, priesthood, and sacrificial system with the New Covenant established through Jesus Christ. Immediately preceding Hebrews 9:13, the author has described the earthly tabernacle, its sacred furnishings, and the annual Day of Atonement rituals, emphasizing their symbolic and temporary nature (Hebrews 9:1-12). The preceding verses, particularly Hebrews 9:11-12, have already introduced Christ as the High Priest of the new, greater tabernacle, who entered the heavenly sanctuary "once for all" with His own blood, securing eternal redemption. Thus, Hebrews 9:13 functions as a rhetorical concession, acknowledging the Old Covenant's ritual efficacy on its own terms before demonstrating its ultimate inadequacy compared to Christ's work in Hebrews 9:14.
Historical & Cultural Context: The Old Covenant sacrificial system, as detailed in the Pentateuch, was central to Israelite worship and their relationship with God. Animal sacrifices, such as those involving bulls and goats, were prescribed for various forms of atonement, purification from sin, and consecration. The specific ritual involving the ashes of a red heifer (a female bovine that had never been yoked) is detailed in Numbers 19. This unique purification rite was used to cleanse individuals who had become ceremonially unclean, particularly through contact with a dead body, which rendered them defiled and unable to participate in communal worship. The water of purification, mixed with the ashes, was sprinkled upon the unclean person, allowing them to be restored to ritual purity. These practices were not merely symbolic but were divinely ordained means by which a holy God could dwell among an unholy people, maintaining the sanctity of the tabernacle and the community.
Key Themes: Hebrews 9:13 contributes to several overarching themes in the book of Hebrews. First, it underscores the Inadequacy of Old Covenant Sacrifices, demonstrating that while the elaborate rituals and animal offerings provided a necessary, divinely appointed means of ceremonial cleansing, they could only achieve an external, temporary purification. This sets up the critical distinction between external ritual purity and internal spiritual cleansing. Second, the verse implicitly highlights the Need for a Superior Sacrifice, as the limitations of the old system inherently point to the necessity of a more perfect, ultimate offering that could truly deal with the root problem of sin. These Old Covenant practices, therefore, functioned as Types and Shadows, foreshadowing the true and final atonement offered by Christ, a theme pervasive throughout Hebrews 8 and Hebrews 10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs Concession and Antithesis in Hebrews 9:13. By stating, "For if the blood of bulls and of goats... sanctifieth to the purifying of the flesh," the author concedes the legitimate, albeit limited, efficacy of the Old Covenant rituals. This concession is immediately followed by a powerful Antithesis in the subsequent verse (Hebrews 9:14), where the superior, internal, and eternal cleansing power of Christ's blood is highlighted. This rhetorical strategy allows the author to affirm the divinely ordained nature of the Old Covenant while simultaneously demonstrating its inherent limitations and ultimate obsolescence in light of Christ's perfect work. The phrase "purifying of the flesh" also functions as a specific Limitation, emphasizing the external nature of the Old Covenant's cleansing, thereby setting up the profound contrast with the internal cleansing of the conscience offered by Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 9:13 is a foundational verse for understanding the progressive nature of God's revelation and redemptive plan. It clearly articulates that the Old Covenant rituals, while divinely instituted and effective for their intended purpose of ceremonial cleansing, were inherently limited. They could not provide a permanent, internal solution for sin or cleanse the human conscience from guilt. This limitation underscores the necessity of a new and better covenant, mediated by a superior High Priest and founded on a perfect sacrifice. The Old Testament sacrifices, therefore, served as types and shadows, pointing forward to the ultimate reality found in Christ. They prepared God's people to understand the depth of sin and the radical nature of the cleansing required, a cleansing that only the blood of the sinless Son of God could provide.
REFLECTION AND APPLICATION
Hebrews 9:13 invites us to profound reflection on the nature of true cleansing and the completeness of Christ's work. It reminds us that while external rituals and outward conformity might address certain aspects of defilement or social acceptability, they cannot penetrate to the core of our being—our conscience, our guilt, and our spiritual separation from God. This verse serves as a powerful reminder that our attempts to cleanse ourselves through human effort, religious performance, or outward acts of piety are ultimately insufficient. True and lasting purification, which addresses the deepest needs of the human heart and conscience, comes only through the perfect, once-for-all sacrifice of Jesus Christ. For believers today, this means resting in the finished work of Christ, knowing that we have been perfectly cleansed, not just outwardly, but inwardly, enabling us to draw near to God with a clear conscience and full assurance of faith. It liberates us from the burden of striving for a purity that only God can provide.
Questions for Reflection
FAQ
What does "purifying of the flesh" mean in this context?
Answer: "Purifying of the flesh" refers to ceremonial or ritual cleansing under the Old Covenant. It means being made outwardly clean and acceptable to participate in the community and its worship, particularly the temple services. For example, if someone became unclean by touching a dead body, the ashes of the red heifer would be sprinkled on them to restore their ritual purity (Numbers 19). This cleansing was external and temporary, allowing physical access to holy spaces and activities, but it did not address the internal guilt of sin or provide spiritual transformation.
Why does the author of Hebrews mention bulls, goats, and the red heifer specifically?
Answer: The author mentions these specific animals because they represent the primary means of atonement and purification within the Old Covenant sacrificial system. The blood of bulls and goats was central to the sin offerings and the annual Day of Atonement, where the high priest would enter the Most Holy Place to make atonement for the sins of the people (Leviticus 16). The ashes of the red heifer were unique for purifying those defiled by contact with death, a significant source of ritual uncleanness (Numbers 19). By citing these prominent examples, the author comprehensively demonstrates the scope and limitations of the Old Covenant's ability to cleanse.
CHRIST-CENTERED FULFILLMENT
Hebrews 9:13, by highlighting the inherent limitations of the Old Covenant's external purification, powerfully sets the stage for the Christ-centered fulfillment presented in Hebrews 9:14. The blood of bulls and goats, and the ashes of a heifer, could only cleanse the "flesh," providing a temporary, ritual purity. In stark contrast, Christ's sacrifice, offered "through the eternal Spirit," achieves a far more profound and lasting cleansing. His blood, unlike that of animals, is perfect and undefiled, capable of cleansing not just the outward person but the very "conscience from dead works" (Hebrews 9:14). This means that through Jesus, we are not merely made ritually clean, but our inner being is purified from the guilt and power of sin, enabling us to "serve the living God." This once-for-all sacrifice (Hebrews 10:10) provides eternal redemption (Hebrews 9:12), accomplishing what the Old Covenant could only foreshadow and prepare for. Jesus is the ultimate High Priest, whose perfect offering secures true and lasting access to God (Hebrews 10:19-22).