TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 9:15–22. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.
I.The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ.
It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (Heb 9:15); and he is so for several ends and purposes here mentioned.
1.To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed.
2.To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.
II.To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death.
This he proves by two arguments: - 1. From the general nature of every will or testamentary disposition, Heb 9:16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, Heb 9:18, Heb 9:19, etc. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, Heb 9:19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"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." Why the "almost"? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, "This is the blood of the New Testament, which is shed for you, for the remission of sins."
Where then is "the book"? He purified their minds. They themselves then were the books of the New Testament. But where are "the vessels of the ministry"? They are themselves. And where is "the tabernacle"? Again, they are; for "I will dwell in them," He says, "and walk in them."
But they were not sprinkled with "scarlet wool," nor yet "with hyssop." Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; "This is the blood of the New Testament, for the remission of sins." This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty.
Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.
Since the divine nature is immortal, through the blood of the victims he realized the type of death and confirmed the covenant. Since God the Word became man and took a mortal body, there was no longer need of brute beasts as offerings; instead, he confirmed the new covenant with his own blood, the type corresponding to the shadow and the reality to the body. The water was a type of baptism, the blood of brute beasts the saving blood, the heat of the hyssop the grace of the divine Spirit, the scarlet wool the new garment, the piece of cedar (being a wood that does not rot) the impassible divinity, the ashes of a heifer the suffering of humanity.
Vice is a sickness of the soul, and delusion is a loss of truth. Most men who are sick with the disease of vice and delusion proclaim health and are lauded by men. Unless the soul is cured from vice and is found in her natural state of health (with which she was created) so that she can be reborn by health of spirit, it is impossible for a man to desire the supernatural things of the Spirit. For so long as the soul is sick with passions, her senses have no perception of what is spiritual, and she does not even know how to desire it, saving only from the hearing of the ears and from writings.… Those who desire perfection must keep all the commandments, since the working of the commandments heals the powers of the soul. The practice of the commandments is not accomplished simply and by chance, for it is written that, “There is no remission without the shedding of blood.” Our nature first received renewal through the incarnation of Christ, and it participated in His passion and death, and then, after the renewal of the shedding of blood, our nature was renewed and sanctified and became able to receive his new and perfect commandments. For if the new commandments had been given to men before the shedding of the Lord’s blood, before our nature was renewed and sanctified, then it is perhaps possible that even the new commandments, like those of old, would have merely cut off vice from the soul but would have been unable completely to pluck out the very root of vice from her. But now it is not so; now there is a secret labour that accompanies the new, spiritual commandments. When the soul keeps these through the circumspection of the fear of God, they renew her, sanctify her and secretly heal all her members. For it is obvious which passion is quietly cured in the soul by each commandment. The operation of the commandments is perceived only by the healer and the healed, after the likeness of the woman who had an issue of blood.
“For when every commandment had been spoken.” For after he spoke the commandment, then Moses sprinkled the blood.
"according to the law." As He says, God legislated, according to the law of God. Or of every command according to the law, these, of the legislated one.
"taken the blood of calves." This blood was a type of the blood of God and our Savior, who cleansed us from all stain.
"with water." Water was the figure of baptism.
"and scarlet wool and hyssop." Wool and hyssop were used for their preservation. Indeed, hyssop, being dense and tender, retained and sprinkled blood, and wool likewise. Scarlet, however, was wool so that by its very color it would bear the type of the blood of Christ.
"the book itself." The book was a type of the faithful, those who have the law of God within themselves.
Saying, “This is the blood of the covenant.” But Christ: This is the blood of the new covenant (Matt. 26:28), for the forgiveness of sins; but there, neither new nor forgiveness of sins. Do you see then how he called the blood a covenant? For where a covenant is spoken of, death must be understood.
"the tabernacle and." And the tabernacle was a type of the faithful, because of, "I will dwell in them and walk among them." (Lev. 26:12; 2 Cor. 6:16)
"And almost all things." Almost, for this he said, because it was not being purified clearly and sincerely at that time. For then the purifications were physical, being types of those that now purify souls and bodies.
"and without shedding of blood is no remission." For even then, such purifications were thought to provide remission, but they did not actually provide it.
“Therefore it was necessary that the patterns of things in the heavens.” The heavenly things in the new covenant are said to be, since the initiation in it is heavenly, and the faithful are citizens of heaven, even if they are still living on earth. For the examples of the old covenant are types of the new covenant.
"should be purified with these." These have been mentioned, with the blood of calves and goats, and with the ashes of a heifer, and with the other things so lowly.
"but the heavenly things." Which are in the New Testament.
"with better sacrifices." Therefore, since it was necessary according to their values to have better sacrifices, the Son of God Himself was offered, so that the death of the Lord not only benefited and enacted the confirmation of the covenantbut also to affect the true purification of the soul. And in the preceding and following, it demonstrates that the death of the Lord worked salvation for humankind, because some weaker ones were offended because of the cross.
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Summary
Hebrews 9:21 continues the author's meticulous explanation of the Old Covenant's establishment, emphasizing the absolute necessity of blood for purification and consecration. This verse specifically details how Moses, following divine instruction, ritually sprinkled both the physical tabernacle and all its accompanying vessels, which were integral to the Levitical ministry, with blood. This act underscored the pervasive principle that nothing under the Old Covenant could be set apart for God's holy use or made clean without the shedding and application of blood, thereby laying crucial groundwork for understanding the superior and definitive cleansing offered through Christ's sacrifice.
Context
Literary Context
This verse is situated within a larger theological argument in Hebrews 9, where the author systematically contrasts the Old Covenant's earthly sanctuary and its rituals with the New Covenant's heavenly reality inaugurated by Christ. Immediately preceding Hebrews 9:21, Hebrews 9:18-20 describes Moses inaugurating the first covenant by sprinkling the book of the Law and all the people with blood. Hebrews 9:21 extends this pattern of blood-based consecration to the sacred objects of the tabernacle. The culmination of this section is found in Hebrews 9:22, which states the foundational principle: "And almost all things are by the law purged with blood; and without shedding of blood is no remission." This entire passage serves to establish the pervasive and non-negotiable role of blood in the Old Covenant's system of purification, preparing the reader to grasp the profound significance of Christ's singular, superior sacrifice.
Historical & Cultural Context
The actions described in Hebrews 9:21 directly reference the detailed instructions and historical accounts found in the Pentateuch, particularly Exodus 40 and Leviticus 8, concerning the construction, dedication, and ongoing service of the tabernacle. The "tabernacle" (Greek: skēnē) was the portable sanctuary where God's presence dwelt among the Israelites during their wilderness wanderings and before the construction of the Temple. The "vessels of the ministry" (Greek: skeuos and leitourgía) included all the sacred implements used in worship, such as the Ark of the Covenant, the altar of incense, the lampstand, and the table of showbread. The act of "sprinkling with blood" was not merely symbolic; it was a powerful, divinely ordained ritual. In ancient Israel, blood represented life (Leviticus 17:11) and its application was essential for purification, consecration, and atonement for sin, setting apart objects and people for God's holy purposes. This intricate system highlighted God's immense holiness and the defiling nature of sin, establishing a profound need for an ultimate means of reconciliation.
Key Themes
The verse significantly contributes to several overarching themes in Hebrews. The most prominent is Purification and Consecration, emphasizing that blood was indispensable for making anything holy and acceptable for divine service under the Old Covenant. This theme is foundational, as every aspect of Old Covenant worship required cleansing to approach a holy God. Closely related is the theme of Atonement, as the sprinkling of blood was intrinsically linked to covering or making amends for sin, symbolizing a life given to bridge the gap between a holy God and sinful humanity. Furthermore, the tabernacle and its rituals serve as a crucial example of Typology, where earthly realities are understood as "a copy and shadow of heavenly things" (Hebrews 8:5). The earthly acts of purification pointed forward to the superior, once-for-all purification achieved by Christ's blood in the true, heavenly sanctuary (Hebrews 9:23-24).
Exposition and Analysis
Key Word Analysis
This verb signifies the act of ceremonially purifying or consecrating something through the application of a liquid, specifically blood in this context. It denotes a ritual cleansing that sets apart for sacred use, emphasizing the meticulous nature of the Old Covenant's requirements for holiness before God. The action implies a thorough and deliberate application, not a casual one, highlighting the gravity of the purification process.
In the biblical worldview, blood is intrinsically linked to life itself, as stated in Leviticus 17:11. In the context of the Old Covenant, the shedding of blood symbolized the giving of life as a substitute for the life of the sinner, serving as the means of atonement and purification. Here, it is the essential element that makes the tabernacle and its vessels fit for God's presence and service, pointing forward to the ultimate, atoning blood of Christ.
This term refers to the portable tent-sanctuary that served as the central place of worship for the Israelites before the construction of the Temple. It was the earthly dwelling place of God's presence among His people. Its consecration with blood underscored that even the holy place itself, where God met His people, needed to be purified to be set apart for His divine purposes, illustrating the pervasive impact of sin and the universal need for cleansing.
Verse Breakdown
"Moreover he sprinkled with blood"
This clause continues the narrative of Moses' actions in inaugurating the Old Covenant, building on the previous verses that describe the sprinkling of the book and the people. The "he" refers to Moses, acting as the mediator of the covenant. The phrase emphasizes the consistent and pervasive use of blood as the divinely appointed means of purification and consecration. It underscores that this was not an isolated act but a fundamental principle of the Old Covenant.
"both the tabernacle"
This specifies the first object of the sprinkling. The tabernacle, as the very dwelling place of God's presence, had to be ritually cleansed and consecrated with blood. This highlights the immense holiness of God and the necessity of even the most sacred physical space being purified to be acceptable for divine habitation and worship. It signifies that nothing, not even the place of worship, was exempt from the need for blood-based purification.
"and all the vessels of the ministry"
This expands the scope of the blood-sprinkling to include every implement and piece of equipment used within the tabernacle for its sacred services. These "vessels" were not mere tools but were integral to the performance of the Levitical rituals and sacrifices. Their consecration with blood demonstrates that every aspect of the Old Covenant worship system, down to the smallest detail, required purification to be set apart for God's holy work, reinforcing the pervasive nature of sin's defilement and the comprehensive reach of blood-based cleansing.
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse. Symbolism is paramount, as the blood, the tabernacle, and its vessels are not merely physical objects but potent symbols. The blood symbolizes life given in atonement and purification, while the tabernacle and its vessels symbolize the entire system of Old Covenant worship and the earthly means by which God's people sought to approach Him. Typology is also a key device, as the elaborate rituals of the Old Covenant, including the sprinkling of the tabernacle, are presented as "types" or foreshadows that point forward to the ultimate "anti-type" in Jesus Christ. These earthly acts, though real and necessary in their time, were incomplete and served to prepare the way for the superior, heavenly reality of Christ's sacrifice. Furthermore, the verse participates in the broader Argument from Lesser to Greater, common in Hebrews, where the author moves from the efficacy of the Old Covenant sacrifices (which required repeated blood-shedding for earthly purification) to the infinitely greater and once-for-all efficacy of Christ's blood for eternal purification.
Theological and Thematic Connections
Hebrews 9:21 profoundly illustrates the Old Covenant's foundational principle: access to a holy God and participation in His sacred service necessitated purification by blood. This principle, established from the very inauguration of the covenant, underscored the gravity of sin and the immense cost of atonement. The meticulous sprinkling of the tabernacle and its vessels with blood served as a constant visual and ritualistic reminder that sin defiles everything, and only a life given (symbolized by blood) could bridge the chasm between humanity's impurity and God's absolute holiness. This preparation was crucial, not as an end in itself, but as a divine pedagogical tool, teaching Israel the deep-seated need for a perfect sacrifice that could truly cleanse and consecrate, a need that would ultimately be met in Christ.
Reflection and Application
Hebrews 9:21 serves as a powerful reminder of the profound seriousness of sin and the absolute necessity of a blood sacrifice for purification and atonement. If even inanimate objects like the tabernacle and its vessels required meticulous cleansing with blood to be set apart for God's use, how much more do our hearts, consciences, and lives need to be purified to truly serve a holy God? This verse compels us to appreciate the immense cost of our redemption. The Old Covenant system, though divinely instituted, was a temporary and imperfect shadow, constantly pointing to a greater reality. It highlights that our access to God today is not based on our own efforts or rituals, but solely on the perfect, once-for-all sacrifice of Jesus Christ. His blood, unlike that of animals, possesses the power to cleanse not just physical objects, but the deepest parts of our being, our consciences, from dead works, enabling us to serve the living God. This should evoke profound gratitude and a renewed sense of the sacredness of our relationship with Him, purchased at such an incalculable price.
Questions for Reflection
FAQ
Why was blood necessary to sprinkle the tabernacle and its vessels?
The necessity of blood for sprinkling the tabernacle and its vessels stemmed from the foundational Old Covenant principle that "without shedding of blood is no remission" (Hebrews 9:22). In the ancient Israelite worldview, blood represented life (Leviticus 17:11), and its application symbolized the giving of a life as a substitute for purification and atonement. Since God is absolutely holy and sin defiles everything, even the physical objects and spaces designated for His worship needed to be ritually cleansed and consecrated to be set apart for His sacred purposes. This act of sprinkling with blood purified them from any defilement, making them acceptable for God's presence and service, and foreshadowed the ultimate purification offered by Christ's blood.
Christ-Centered Fulfillment
Hebrews 9:21, with its vivid depiction of the Old Covenant's reliance on blood for purification, serves as a profound type pointing directly to the ultimate cleansing power of Jesus Christ. The earthly tabernacle and its vessels, though meticulously consecrated with animal blood, were merely "a copy and shadow of the heavenly things" (Hebrews 8:5). The constant, repeated sprinkling of blood in the Old Covenant rituals highlighted their inherent inadequacy and the temporary nature of their atonement, which could never truly perfect the worshiper's conscience (Hebrews 10:1-4). In stark contrast, Christ entered "not with the blood of goats and calves, but with his own blood he entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:12). His perfect, sinless life, offered as the ultimate sacrifice, established the New Covenant in His blood (Luke 22:20), which "purges your conscience from dead works to serve the living God" (Hebrews 9:14). Thus, the earthly sprinkling in Hebrews 9:21 finds its glorious and complete fulfillment in the heavenly sprinkling of Christ's precious blood, which grants believers eternal access and acceptance into the very presence of God (Hebrews 10:19-22).