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 9:23–28. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If the ancient custom of sacrifices is clear to you, let us see what these things also contain according to the mystical understanding. You heard that there were two sanctuaries: one, as it were, visible and open to the priests; the other, as it were, invisible and inaccessible. With the exception of the high priest alone, the others were outside. I think this first sanctuary can be understood as this church in which we are now placed in the flesh, in which the priests minister "at the altar of the whole burnt offerings" with that fire kindled about which Jesus said, "I came to cast fire upon the earth, and would that it were already kindled." And I do not want you to marvel that this sanctuary is open only to the priests. For all who have been anointed with the chrism of the sacred anointing have become priests, just as Peter says to all the church, "But you are a chosen race, a royal priesthood, a holy nation." Therefore you are a priestly race, and because of this you approach the sanctuary.… Therefore the priesthood is exercised in this way in the first sanctuary and the offerings are offered. And from this sanctuary the high priest, dressed in the sanctified garments, proceeds and enters into the interior of the veil just as we already pointed out above in citing the words of Paul, "Christ has entered not into a sanctuary made with hands but into heaven itself, now to appear in the presence of God on our behalf." Therefore, the place of heaven and the throne itself of God are designated by the figure and the image of the interior sanctuary.
Paul, writing to the Hebrews—those, of course, who were indeed reading the law and had meditated on these things and were examining them well but lacked understanding as to how the sacrifices should be understood—says, "For Christ has entered not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf." And again he says about the offerings, "He did this once for all when he offered up himself." But why do we seek testimonies from these one by one? If anyone examines the entire epistle written to the Hebrews—and especially this place, where he compares the high priest of the law with the high priest of the promise, of whom it is written, "You are a priest forever after the order of Melchizedek"—he will find how this entire passage of the apostle shows that those things which were written in the law are "copies" and "forms" of living and true things.
The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He says, brethren, "Preserve the flesh, that you may become partakers of the spirit." If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ.
"For Christ is not entered into the Holy Places made with hands" (he says) "which are the figures of the True." (These then are true; and those are figures, for the temple too has been so arranged, as the Heaven of Heavens.)
What sayest thou? He who is everywhere present, and who filleth all things, doth not He "appear" unless He enter into Heaven? Thou seest that all these things pertain to the flesh.
"To appear," he says, "in the presence of God for us." What is "for us"? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, "He made peace as to things on earth and things in Heaven." (Col. i. 20.) So that He also "entered into Heaven, now to appear in the presence of God for us." He "now appeareth," but "for us."
The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, "The temple of the Lord, The temple of the Lord, The temple of the Lord." (Jer. vii.4.) For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things.
But the second temple was a more glorious building, both on account of its beauty, and in all other respects. Nor was it reverenced for this reason only, but also from its being One. For they were wont to resort thither from the uttermost parts of the earth, whether from Babylon or from Ethiopia.
What then does Paul do? What he did in regard to the sacrifices, that also he does here. For as there he set against them the death of Christ, so here also he sets the whole heaven against the temple.
And not by this alone did he point out the difference, but also by adding that The Priest is nearer to God: for he says, "to appear in the presence of God." So that he made the matter august, not only by the consideration of heaven, but also by that of Christ's entering in there. For not merely through symbols as here, but He sees God Himself there.
Seest thou that condescension through the lowly things have been said throughout? Why dost thou then any longer wonder that He intercedes there, where He places Himself as a High Priest?
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.”
Since the Jews were greatly concerned about the temple, see how it is diminished in comparison to heaven. "a mere copy of the true one." For the temple was handmade and was constructed as a type of heaven.
"but he entered into heaven itself." The phrase, "he entered into heaven," should be understood from a common perspective, as if to say, Nor does he frequently offer himself, for he has entered into heaven. For indeed, frequently to offer sacrifices through blood belongs to those who enter into the copies of the true one, but not to him who has entered into heaven itself.
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Summary
Hebrews 9:24 profoundly contrasts Christ's priestly ministry with that of the Old Testament high priests, asserting the superiority and finality of His work. Unlike earthly high priests who entered a man-made sanctuary, Christ entered heaven itself, the true dwelling place of God, not merely a copy or shadow. His purpose in this heavenly entry is to perpetually appear in God's presence on our behalf, signifying His ongoing, effective intercession and the complete efficacy of His singular sacrifice for all believers.
Context
Literary Context
This verse is a climactic statement within Hebrews 9, which meticulously details the Old Covenant tabernacle's design and rituals, particularly focusing on the Day of Atonement. The preceding verses (Hebrews 9:1-10) describe the earthly sanctuary, its two compartments (Holy Place and Most Holy Place), and the limited access of priests. Hebrews 9:11-14 then introduces Christ as the "high priest of the good things to come," who entered the "greater and more perfect tabernacle, not made with hands," securing eternal redemption through His own blood. The immediate context (Hebrews 9:15-23) emphasizes the necessity of blood for a covenant's ratification and purification, setting the stage for Christ's superior sacrifice and entry into the true sanctuary. Verse 24, therefore, serves as the definitive declaration of Christ's entry into the heavenly reality, fulfilling and superseding all earthly types.
Historical & Cultural Context
The audience of the Book of Hebrews, likely Jewish Christians, was intimately familiar with the Levitical priesthood, the Tabernacle (and later the Temple), and the annual Day of Atonement (Yom Kippur). This day was the most solemn of the Jewish year, when the high priest, and he alone, entered the Most Holy Place to make atonement for the sins of the people. The author leverages this deep understanding, contrasting the temporary, repetitive, and limited efficacy of these earthly rituals with the permanent, once-for-all, and infinitely effective work of Christ. The "holy places made with hands" directly refers to the Tabernacle/Temple, which was the epicenter of Jewish worship and the perceived dwelling place of God on earth. The concept of a heavenly sanctuary was also present in Jewish thought, but Hebrews definitively declares Christ's unique access and ongoing ministry there.
Key Themes
Hebrews 9:24 powerfully contributes to several overarching themes in the book. It underscores the superiority of Christ's priesthood over the Levitical priesthood, demonstrating that His access to God is direct, permanent, and heavenly, unlike the earthly priests' temporary and restricted entry. It vividly illustrates the theme of shadow and reality, portraying the earthly tabernacle and its rituals as mere "figures" or "copies" of the true, heavenly realities that Christ has now entered and fulfilled. This verse also highlights the finality and efficacy of Christ's sacrifice, implying that because He has entered the true sanctuary, His work is complete and eternally effective, requiring no repetition, as detailed in Hebrews 9:25-28. Finally, it emphasizes Christ's ongoing intercessory ministry on behalf of believers, assuring them that He is perpetually "in the presence of God for us," a theme foundational to the believer's confidence and access to God, as seen in Hebrews 7:25.
Exposition and Analysis
Key Word Analysis
This term, in its neuter plural form, refers to a sacred thing or spot. In this context, it specifically denotes the earthly sanctuary, particularly the Most Holy Place (Holy of Holies), which was considered the most sacred area of the Tabernacle or Temple, where God's presence was believed to dwell. The contrast here is with "heaven itself," emphasizing the earthly, created nature of the former versus the divine, uncreated reality of the latter.
Derived from "anti" (corresponding to) and "typos" (a type or pattern), this word means "corresponding" or "counterpart," often implying a copy or representation. Here, it explicitly states that the earthly "holy places" were not the ultimate reality but served as a "figure" or "antitype" of the "true" heavenly sanctuary. They were designed to teach about and foreshadow the ultimate, spiritual reality found in Christ's heavenly ministry.
This verb means "to exhibit (in person)" or "disclose (by words)," signifying a manifestation or presentation of oneself. In the context of Christ, it highlights His active and personal presence before God. It's not a passive entry but a deliberate, purposeful presentation of Himself as the High Priest and Mediator, continually representing believers and ensuring the ongoing efficacy of His finished work.
Verse Breakdown
"For Christ is not entered into the holy places made with hands,"
This clause immediately establishes a profound contrast. It highlights that Christ's entry was fundamentally different from that of the Levitical high priests. The "holy places made with hands" refers to the earthly Tabernacle or Temple, constructed by human effort and materials, signifying its temporary and physical nature.
"[which are] the figures of the true;"
This parenthetical explanation clarifies the nature of the earthly sanctuary. It was not the ultimate reality but a "figure," "copy," or "type" (antitype) that pointed to a greater, "true" reality. This underscores the Old Covenant's role as a shadow, preparing the way for the substance found in Christ.
"but into heaven itself,"
This marks the definitive shift from the earthly shadow to the heavenly reality. Christ's entrance was not into a man-made structure but into the very dwelling place of God, the ultimate and eternal sanctuary. This signifies the divine and eternal nature of His priesthood and the realm of His ministry.
"now to appear in the presence of God for us:"
This final clause states the ongoing purpose and benefit of Christ's heavenly entry. "Now" emphasizes the present and continuous nature of His ministry. He is not merely present in heaven but actively "appears" or presents Himself before God's "presence" (face) on behalf of "us" (believers). This highlights His role as our eternal High Priest, Advocate, and Intercessor, ensuring our standing with God based on His accomplished work.
Literary Devices
The verse primarily employs Contrast, setting up a direct antithesis between the earthly, man-made sanctuary and the true, heavenly one. This is reinforced by the use of Typology (or Shadow and Reality), where the "holy places made with hands" are explicitly identified as "figures of the true," establishing the Old Covenant institutions as types or shadows pointing to the ultimate reality found in Christ's heavenly ministry. The phrase "to appear in the presence of God for us" also contains an element of Personification, as Christ is depicted as actively presenting Himself before God, not merely existing there, emphasizing His dynamic and intercessory role.
Theological and Thematic Connections
Hebrews 9:24 is a cornerstone verse for understanding the new covenant's superiority and the finished work of Christ. It asserts that Christ's once-for-all sacrifice on the cross, unlike the repeated animal sacrifices, was sufficient to gain Him entrance into the very presence of God in heaven. This heavenly entry signifies not only the perfection of His atonement but also His ongoing role as our High Priest and Advocate. He is perpetually before God, representing us and ensuring that the benefits of His sacrifice are continually applied to our lives, providing us with direct and confident access to the Father. This reality transforms our understanding of worship, prayer, and assurance, moving them from earthly rituals to a direct relationship grounded in Christ's heavenly ministry.
Reflection and Application
The truth of Hebrews 9:24 offers profound comfort and unwavering assurance to every believer. To know that Christ, our perfect High Priest, has entered heaven itself and is perpetually appearing "for us" in the very presence of God means that our salvation is eternally secure, our access to God is unhindered, and our prayers are heard through His perfect mediation. This truth should ignite a deep sense of gratitude and confidence, freeing us from the burden of striving to earn God's favor through our own efforts or rituals. Instead, we are invited to live in the freedom and boldness that comes from knowing we have a powerful, compassionate, and ever-present Advocate in heaven. This reality compels us to approach God's throne of grace with confidence, knowing that Christ's finished work has opened the way for us to experience full communion with our Creator.
Questions for Reflection
FAQ
What is the significance of "holy places made with hands" in this verse?
The "holy places made with hands" refers to the earthly Tabernacle or Temple, specifically its Most Holy Place (Holy of Holies). The significance lies in the contrast it draws: these were physical structures, built by human design and labor, and thus inherently temporary and imperfect. The author of Hebrews uses this phrase to highlight that Christ's ministry is not confined to or dependent upon such earthly, created structures. Instead, He has entered the uncreated, eternal, and perfect heavenly sanctuary, which is the true dwelling place of God, thereby demonstrating the superiority and finality of His work over the Old Covenant system.
How does Christ's entry into "heaven itself" differ from the Old Testament high priest's entry into the Holy of Holies?
The difference is profound and multi-faceted. The Old Testament high priest entered the earthly Holy of Holies only once a year, on the Day of Atonement, and only with the blood of animals, which could only cover sins temporarily. His entry was a ritualistic type, pointing to a future reality. In stark contrast, Christ entered "heaven itself," the true, eternal, and uncreated sanctuary where God truly dwells. He entered not with the blood of animals but with His own perfect blood, securing eternal redemption once and for all, as detailed in Hebrews 9:12. His entry is permanent, signifying the completion and eternal efficacy of His sacrifice, and He remains there as our High Priest and Advocate, continually appearing in God's presence for us.
Christ-Centered Fulfillment
Hebrews 9:24 presents Christ as the ultimate fulfillment of the Old Testament sacrificial system and the Levitical priesthood. The earthly Tabernacle, with its "holy places made with hands" and annual rituals, served as a "figure" or shadow, designed by God to point forward to the perfect reality found in Jesus. Just as the high priest entered the Most Holy Place, Christ, our true High Priest, has entered the ultimate, heavenly sanctuary. This is not a mere symbolic act but a literal, redemptive accomplishment. His entry into "heaven itself" signifies that His sacrifice on the cross was perfectly acceptable to God, fully atoning for sin, and that He now perpetually stands as our Advocate before the Father. This ongoing heavenly ministry ensures that believers have direct and confident access to God, not based on their own merit or repeated rituals, but solely on the finished work of Christ. His appearance "for us" in God's presence guarantees our standing, intercedes for our weaknesses, and secures our eternal salvation, echoing the triumphant declaration of Romans 8:34 and the assurance found in 1 John 2:1. He is the living proof that the new covenant is superior, eternal, and provides complete access to God.