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Commentary on Hebrews 9 verses 23–28
In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.
I. The necessity of purifying the patterns of the things in heaven, Heb 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.
II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Heb 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Heb 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers - the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri - always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
III. The apostle illustrates the argument from the appointment of God concerning men (Heb 9:27, Heb 9:28), and observes something like it in the appointment of God concerning Christ.
1.The appointment of God concerning men contains in it two things: - (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men - they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.
2.The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.
"It was therefore necessary that the Patterns" (he says) "of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these."
And how are they "patterns of things in the heavens"? And what does he mean now by "the things in the heavens"? Is it Heaven? Or is it the Angels? None of these, but what is ours. It follows then that our things are in Heaven, and heavenly things are ours, even though they be accomplished on earth; since although angels are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet are heavenly. And why do I say "appeared"? nay rather they dwell on earth, as indeed in Paradise: but this is nothing; for they are heavenly. And, "Our conversation is in Heaven," and yet we live here.
"But these are the heavenly things," that is, the philosophy which exists amongst us; those who have been called thereto.
"With better sacrifices than these." What is "better" is better than something [else] that is good. Therefore "the patterns also of things in the heavens" have become good; for not even the patterns were evil: else the things whereof they are patterns would also have been evil.
The statement that “he entered into the heaven itself” must be taken by common agreement as this: “And so that he might not offer himself often, he entered into the very heaven.” For it is characteristic of those entering the “antitypes of the true things” to bear sacrifices “often” and “with blood,” but not of the one entering “into heaven itself.”
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SUMMARY
Hebrews 9:23 serves as a crucial summary of the author's argument for the supremacy and efficacy of Christ's sacrifice, drawing a sharp contrast between the Old Covenant's earthly rituals and the New Covenant's heavenly realities. It asserts the divine necessity for purification, not only for the "patterns" of heavenly things found in the earthly tabernacle but, even more profoundly, for the "heavenly things themselves," which required a far superior and definitive sacrifice—that of Jesus Christ.
CONTEXT
Literary Context: This verse concludes a detailed exposition (Hebrews 9:11-22) where the author meticulously compares and contrasts the Old Covenant's sacrificial system with the New Covenant established by Jesus Christ. Prior to this, in Hebrews 8:5, the earthly tabernacle and its services were explicitly described as "a copy and shadow of the heavenly things." The immediate preceding verses in Hebrews 9:18-22 emphasize that "almost everything is purified with blood, and without the shedding of blood there is no forgiveness," laying the groundwork for the necessity of purification. Hebrews 9:23 then acts as a climactic statement, explaining why Christ's sacrifice was indispensable and superior—because even the heavenly realities required a more perfect cleansing than what animal blood could provide. It bridges the discussion of the Old Covenant's limitations with the profound effectiveness of Christ's singular offering, setting the stage for the author's culminating argument in Hebrews 9:24-28.
Historical & Cultural Context: The original audience of the Epistle to the Hebrews consisted primarily of Jewish Christians who were intimately familiar with the Levitical sacrificial system, the Tabernacle (and later the Temple), and the annual Day of Atonement (Yom Kippur). These rituals, particularly the sprinkling of blood, were central to their understanding of sin, purification, and access to God. The Tabernacle, with its Holy Place and Most Holy Place, was considered the earthly dwelling place of God's presence, and its various elements were purified through specific rites. The concept of "purification" (Greek: katharízō) was not merely ceremonial but deeply theological, signifying the removal of defilement that prevented fellowship with a holy God. The author's argument would resonate powerfully with those who understood the painstaking requirements of the Old Covenant law and the profound significance of its rituals, enabling them to grasp the even greater magnitude of Christ's work.
Key Themes: Hebrews 9:23 encapsulates several pervasive themes found throughout the epistle. First, it underscores the theme of Earthly Shadows and Heavenly Realities. The Old Covenant system, including the tabernacle and its rituals, is presented not as an end in itself but as a mere "pattern" or "shadow" (hypodeigma) pointing to the true, ultimate realities in heaven, as seen in Hebrews 10:1. Second, the verse highlights the Necessity of Purification. It asserts that purification was essential for both the earthly copies and the heavenly originals, emphasizing the pervasive nature of sin and the absolute requirement for atonement to bridge the chasm between a holy God and sinful humanity. This necessity is a foundational premise for the entire argument of the book. Finally, and most crucially, it proclaims the Superiority of Christ's Sacrifice. While the earthly patterns were purified "with these" (referring to the blood of animals under the Old Covenant), the "heavenly things themselves" required "better sacrifices than these." This points unequivocally to the once-for-all, perfect sacrifice of Jesus Christ, whose own blood, offered without blemish, provided eternal redemption, as articulated in Hebrews 9:12 and Hebrews 10:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices in Hebrews 9:23 to convey his theological argument. Foremost is Contrast, which is central to the entire epistle. Here, a stark contrast is drawn between the "patterns of things in the heavens" (earthly copies) and "the heavenly things themselves" (ultimate realities), and correspondingly, between the "these" (animal sacrifices) and "better sacrifices." This juxtaposition highlights the inadequacy of the Old Covenant and the supreme efficacy of the New. Closely related is Typology, where the earthly tabernacle and its rituals function as types or foreshadows of the greater, heavenly realities. The "patterns" are not just copies but divinely designed prefigurements. Furthermore, the verse employs an Argument from Lesser to Greater (A Fortiori): if the earthly copies, which were mere shadows, required purification, how much more did the heavenly originals, the very spiritual realm where God dwells, require a superior, perfect cleansing? This logical progression compels the reader to acknowledge the profound necessity and unparalleled nature of Christ's sacrifice. Finally, Symbolism is inherent in the concept of "purification with blood," a pervasive biblical motif that signifies atonement and the removal of defilement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 9:23 is a theological linchpin, connecting the Old Testament sacrificial system directly to the person and work of Jesus Christ. It underscores the profound biblical truth that sin's defilement is not merely an earthly problem but has cosmic implications, affecting even humanity's access to the holy presence of God in the heavenly realm. The necessity of purification, therefore, is not a human invention but a divine requirement for reconciliation. By declaring that the "heavenly things themselves" needed purification by "better sacrifices," the author elevates Christ's offering above all previous attempts at atonement, positioning it as the ultimate and complete solution to the problem of sin. This verse thus affirms the finality and perfection of Christ's work, ensuring that believers have a permanent and unhindered access to God through His blood, a reality that the Old Covenant could only foreshadow.
REFLECTION AND APPLICATION
Hebrews 9:23 offers profound assurance and liberation for believers today. It emphatically declares that Christ's work of atonement is not only complete but also perfectly sufficient, having cleansed not just earthly defilements but the very spiritual realities that govern our access to God. We are freed from the burden of repetitive rituals or attempts to earn favor through our own efforts, knowing that Christ's single, perfect sacrifice has forever purified the way to God. This understanding should cultivate a deep sense of gratitude and confidence, enabling us to approach God's throne of grace with boldness, not based on our merit, but on the finished work of our High Priest. It calls us to shift our focus from outward forms and temporary shadows to the eternal, spiritual realities established by Christ, grounding our hope and security in His all-sufficient sacrifice. Our salvation is not a work in progress, but a glorious, accomplished fact, secured by the "better sacrifices" of our Lord.
Questions for Reflection
FAQ
What are "the patterns of things in the heavens" and "the heavenly things themselves" mentioned in this verse?
Answer: "The patterns of things in the heavens" refers to the earthly tabernacle (and later the Temple) and its associated rituals, particularly the sacrificial system and the priestly ministry. As described in Hebrews 8:5, this earthly sanctuary was a "copy and shadow of the heavenly things." It was a physical, tangible representation designed by God to teach Israel about His holiness, the nature of sin, and the need for atonement, all pointing forward to Christ. "The heavenly things themselves" refers to the true, ultimate realities in the spiritual realm where God dwells. This includes the true sanctuary in heaven, the very presence of God, and the spiritual dimension of humanity's relationship with Him. It is the divine, eternal reality that the earthly tabernacle merely foreshadowed.
Why did "the heavenly things themselves" need purification?
Answer: This is a profound theological point. It's not that heaven itself, or God's dwelling, was inherently defiled. Rather, the need for purification of "heavenly things" relates to the access to God's holy presence and the reconciliation of humanity with a holy God. Sin has cosmic implications, creating a barrier between sinful humanity and a perfectly holy God, affecting not just the earthly realm but also the spiritual realm of divine encounter. The Old Covenant sacrifices could only provide a temporary, ritualistic cleansing that allowed for limited, symbolic access to God's presence on earth. For humanity to have true, unhindered, and eternal access to God in the heavenly sanctuary, a perfect, once-for-all cleansing was required that could deal with the root problem of sin and its pervasive defilement, thus purifying the very means of approach to God's presence in heaven. This purification was accomplished by Christ's superior sacrifice.
CHRIST-CENTERED FULFILLMENT
Hebrews 9:23 stands as a powerful declaration of Christ's ultimate fulfillment of all Old Covenant types and shadows. The earthly tabernacle, with its intricate rituals and animal sacrifices, served as a "pattern" or prefigurement, a divinely ordained object lesson pointing to a greater reality. These "patterns" required purification with the blood of animals, but they could never truly cleanse the conscience or provide perfect access to God (Hebrews 10:1-4). Christ, as our great High Priest, entered not into a man-made sanctuary, but into the "heavenly things themselves," the very presence of God in heaven (Hebrews 9:24). His sacrifice was not a repeated offering of animal blood, but the offering of His own precious blood, "without blemish to God" (Hebrews 9:14). This "better sacrifice" perfectly and eternally purified the way to God, removing the cosmic barrier of sin and inaugurating a new and living way for believers to draw near to God with confidence (Hebrews 10:19-20). Thus, Christ's work on the cross and His subsequent ascension to heaven fulfilled the Old Covenant's longing for perfect purification and permanent access, making Him the ultimate reality to which all patterns pointed.