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
Six Centuries of Reception
3 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.
"Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others." Seest Thou how many are the differences? The "often" for the "once"; "the blood of others," for "His own." Great is the distance. He is Himself then both victim and Priest and sacrifice. For if it had not been so, and it had been necessary to offer many sacrifices, He must have been many times crucified. "For then," he says, "He must often have suffered since the foundation of the world."
He completely destroyed the force of sin, promising us immortality; sin is incapable of proving a problem to immortal bodies.
"now to appear." With the flesh, he says, it appears.
"in the presence of God." What do you say? Unless he had entered into heaven, he would not appear in the sight of the Father, who is present everywhere and fills all things? Do you see that these are humble matters of privilege?
"on our behalf." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble.
"Nor was he to offer himself repeatedly," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself.
"as the high priest." Do you see the difference? This one does it annually, but Christ once.
"with blood not his own." This one in the blood of others, of bulls and goats, but Christ in his own.
"For then he would have had to suffer repeatedly." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer frequently since the foundation of the world was laid, as he would have to offer his own blood.
"he has appeared once for all at the end of the ages." Here something also is revealed concerning the mystery, why at the end of the ages, after many sins. For if death had come from the beginning itself, when sin was not yet so widespread, then no one would have believed, (there would have been no need to die a second time,) all would have been in vain. But now, since later the sins were many, it is fitting that at the end of the ages, that is, at the very fulfillment of the ages, and at the very end, it has been revealed; that is, with the flesh in the world; it has been revealed for the annulment of sin, that is, to annul and wipe out the sin of the world through His sacrifice, which He offered for us, that is, through the death of His flesh. Such a thing He also said elsewhere: "Where sin increased, grace abounded all the more." (Rom. 5:20)
"to put away sin by the sacrifice of himself." That is, together with the flesh in the world.
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Summary
Hebrews 9:25 powerfully contrasts the singular, perfect sacrifice of Jesus Christ with the repetitive, incomplete rituals of the Old Covenant high priest. This verse underscores the unique efficacy and finality of Christ's self-offering, establishing His work as superior to the annual Day of Atonement ceremony, where the high priest entered the Most Holy Place with the blood of sacrificed animals to atone for the sins of the people. It sets the stage for the New Covenant's unparalleled provision for sin.
Context
Literary Context
This verse is situated within the theological heart of the book of Hebrews, specifically in chapters 8-10, where the author meticulously develops an extended argument for the superiority of Jesus Christ as the ultimate High Priest and the New Covenant He inaugurated. Having established Christ's priestly order (Melchizedekian) and the nature of the New Covenant in Hebrews 8, the author in Hebrews 9 turns to a detailed comparison of the Old Covenant's tabernacle and sacrificial system with Christ's once-for-all sacrifice. Verse 25 directly follows the assertion that Christ did not enter a man-made sanctuary, but heaven itself, to appear in God's presence on our behalf, setting up the contrast with the earthly high priest's annual ritual.
Historical & Cultural Context
The backdrop for Hebrews 9:25 is the annual Day of Atonement, or Yom Kippur, the most solemn day in the Israelite calendar, as detailed in Leviticus 16. On this day, and only this day, the high priest was permitted to enter the Most Holy Place (Holy of Holies) in the Tabernacle (and later the Temple). He did not enter empty-handed, but with the blood of a bull (for his own sins) and a goat (for the sins of the people), which he sprinkled before the mercy seat. This ritual was not a permanent solution to sin but a temporary, annual covering, signifying the ongoing need for atonement and pointing to a future, perfect sacrifice. The high priest's entry was a dangerous undertaking, requiring strict adherence to divine commands, lest he die in God's holy presence.
Key Themes
Hebrews 9:25 is rich with theological themes. Primarily, it highlights the singularity and finality of Christ's sacrifice, directly contrasting it with the repetitive and provisional nature of the Old Covenant sacrifices. The phrase "blood of others" underscores the inadequacy of animal blood to truly cleanse sin, setting up the superiority of Christ's own perfect blood as the means of true and eternal redemption. This verse also implicitly speaks to the fulfillment and obsolescence of the Old Covenant ceremonial law, as Christ's definitive work renders its shadows unnecessary. Furthermore, it points to the direct access to God that believers now have through Christ's perfected atonement, unlike the restricted access under the old system where only the high priest could enter the Holy of Holies, and only once a year.
Exposition and Analysis
Key Word Analysis
This reflexive pronoun emphasizes that Christ was both the priest and the sacrifice. Unlike the Old Testament high priest who offered the blood of animals (others), Jesus offered His own perfect, sinless life. This self-offering highlights the unique, voluntary, and personal nature of His atoning work, making His sacrifice infinitely superior and eternally effective.
In this context, "the holy place" specifically refers to the Most Holy Place or Holy of Holies (τὰ ἅγια), the innermost sanctuary of the Tabernacle and Temple. This was the earthly dwelling place of God's presence, accessible only to the high priest once a year on the Day of Atonement. The contrast implies that Christ entered the true, heavenly "holy place" (the presence of God in heaven), not merely its earthly copy, thus validating the eternal nature of His intercession.
Blood is consistently presented in Scripture as the means of atonement, signifying life poured out for the forgiveness of sins (Leviticus 17:11). In Hebrews 9:25, the "blood of others" refers to the animal sacrifices of the Old Covenant. This is contrasted with Christ's own blood, which is perfect and sufficient, capable of truly cleansing sins and establishing a new covenant, unlike the animal blood which merely covered sins temporarily.
This word is crucial for the contrast. It highlights that the Old Covenant high priest offered the blood of animals, which were external to himself and inherently imperfect. In stark contrast, Christ offered Himself (G1438, heautoû), His own perfect, divine-human blood, making His sacrifice uniquely efficacious and non-repeatable. The "blood of others" could never truly take away sin, only foreshadow the ultimate sacrifice.
Verse Breakdown
"Nor yet that he should offer himself often"
This opening phrase immediately establishes the unique nature of Christ's sacrifice by negating the idea of repetition. The Greek negative particle oudé ("nor yet," "not even") strongly emphasizes that Christ's offering was a singular, definitive event, not a recurring one. This directly challenges the pattern of the Old Covenant system, where sacrifices were perpetually offered.
"as the high priest entereth into the holy place every year"
This clause describes the ritual of the Jewish high priest on the Day of Atonement. The phrase "every year" (κατ' ἐνιαυτόν, kat' eniautón) underscores the annual, repetitive nature of the Old Covenant atonement. The high priest's entry into the "holy place" (the Holy of Holies) was a necessary, yet temporary, act to cover the sins of the people for that specific year, signifying its provisional and incomplete nature.
"with blood of others;"
This final phrase specifies the medium of atonement used by the Old Covenant high priest: the blood of animals. The term "others" (ἀλλοτρίων, allótrios) explicitly points out that the high priest did not offer his own blood, nor was the blood human. This highlights the fundamental difference between the Old Covenant sacrifices and Christ's self-offering. Animal blood, by its very nature, could only provide a ceremonial covering, not a complete and final cleansing of the conscience or a permanent removal of sin.
Literary Devices
The primary literary device employed in Hebrews 9:25 is Contrast. The author meticulously draws a sharp distinction between the actions of the Old Covenant high priest and the singular act of Jesus Christ. This contrast is evident in the frequency of the offering (often vs. once), the nature of the offering (blood of others vs. Himself), and the efficacy of the atonement (temporary vs. eternal). This stark comparison serves to highlight the Superiority of Christ's work. Furthermore, the passage utilizes Typology, where the Old Testament rituals (the high priest, the tabernacle, the annual sacrifices) serve as types or shadows that prefigure the ultimate reality found in Christ. The earthly "holy place" and the "blood of others" are imperfect copies pointing to Christ's entry into the heavenly sanctuary with His own perfect blood. Symbolism is also present, with "blood" serving as a potent symbol of life, death, and atonement, its efficacy varying dramatically depending on whether it is animal blood or the sinless blood of the Son of God.
Theological and Thematic Connections
Hebrews 9:25 stands as a foundational text for understanding the definitive nature of Christ's atonement. It unequivocally declares that Jesus's sacrifice was a singular, unrepeatable event, unlike the endless cycle of Old Covenant offerings. This "once for all" offering is the bedrock of Christian assurance, signifying that the work of redemption is complete and fully sufficient. It means that the New Covenant, established through Christ's blood, provides a perfect and permanent solution to the problem of sin, rendering the former system of animal sacrifices obsolete. The theological implication is profound: there is no longer any need for repeated sacrifices, human efforts, or rituals to appease God or atone for sin, because Christ's one offering has perfected for all time those who are being sanctified.
Reflection and Application
The profound truth of Hebrews 9:25 offers immense spiritual comfort and practical guidance for believers today. Knowing that Christ's sacrifice was a "once for all" event liberates us from the burden of striving for acceptance through our own works or repeated religious rituals. We are not called to continually seek forgiveness as if Christ's work were incomplete; rather, we rest in the finished work of the cross, where our sins were fully and finally atoned for. This truth provides full assurance of forgiveness and direct, confident access to God's presence, knowing that the way has been opened by the perfect blood of Jesus. Our response should be one of deep gratitude, unwavering faith in His complete provision, and a life lived in joyful obedience, not out of fear of condemnation, but out of love for the One who gave Himself for us.
Questions for Reflection
FAQ
Why is it important that Christ did not offer himself "often"?
It is critically important that Christ did not offer Himself "often" because it underscores the absolute perfection, sufficiency, and finality of His single sacrifice. The Old Covenant sacrifices, performed "every year" with "blood of others," were inherently imperfect and temporary. They served as a constant reminder of sin and the ongoing need for atonement, merely covering sins ceremonially without truly taking them away. In contrast, Christ's one offering of Himself, as detailed in Hebrews 10:14, perfected for all time those who are sanctified. His sacrifice was so complete and efficacious that it permanently dealt with the sin problem, making any further offerings unnecessary and indeed, an insult to its perfection. This "once for all" nature means that believers have full, eternal redemption and direct access to God, free from the cycle of guilt and repeated rituals.
Christ-Centered Fulfillment
Hebrews 9:25 is a powerful testament to the Christ-centered fulfillment of the Old Covenant's shadows. The entire sacrificial system, with its high priests, tabernacle, and annual rituals, was a divinely ordained type pointing forward to the ultimate reality found in Jesus Christ. He is the perfect High Priest, not of the Aaronic order, but of the superior order of Melchizedek, qualified to offer a sacrifice that truly saves. Unlike the earthly high priest who entered a man-made sanctuary with the blood of animals, Christ entered the true, heavenly sanctuary—God's very presence—with His own precious blood, securing eternal redemption (Hebrews 9:12). His self-offering was not merely a better sacrifice, but the definitive one, rendering all previous offerings obsolete. Through His singular act, Christ has forever cleansed our consciences from dead works to serve the living God (Hebrews 9:14), establishing a new and better covenant sealed by His perfect blood (Hebrews 8:6). This means that believers are no longer under a system of repeated rituals but stand perfected and eternally secure in the finished work of the Lamb of God, who suffered once for sins, the just for the unjust, that He might bring us to God (1 Peter 3:18).