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 9:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.
1.In the outer part: and there were several things, of which you have here a sort of schedule.
(1.)The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light.
(2.)The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.
2.We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were,
(1.)The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God.
(2.)The ark of the covenant overlaid round about with pure gold, Heb 9:4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it.
[1.]What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num 17:1-13. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zac 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God - that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him.
[2.]What was over the ark (Heb 9:5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.
II.From the description of the place of worship in the Old Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, Heb 9:6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?
1.The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe,
(1.)None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry.
(2.)The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences.
(3.)These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work.
(4.)The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.
2.Into the second, the interior part, went the high priest along, Heb 9:7. This part was an emblem of heaven, and Christ's ascension thither. Here observe,
(1.)None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits.
(2.)In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder.
(3.)The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel.
(4.)The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus.
(5.)The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, Heb 9:7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon.
(6.)When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe,
[1.]Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors?
[2.]They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.
Historical interpretation
Six Centuries of Reception
5 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.
"Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service of God." That is, these things indeed were there, but the Jews did not enjoy them: they saw them not. So that they were no more theirs than ours for whom they prophesied.
Figuratively, the curtain in the temple represents the same curtain that the apostle declares openly to the Hebrews, in the place where he also explains properly, according to the allegorical sense, the reason that “the priests go continually into the outer tent, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people.” This curtain is interpreted as heaven. And the priests entered into the first tabernacle with sacrifices daily throughout the year, which further illustrates the circumstances of this life, in which the saints who serve the Lord as true priests of God and of his Christ ceaselessly atone for the daily errors of their frailty, without which they are by no means able to exist in this life through the daily sacrifices of good works and the daily libations of their own tears. But the apostle understands the high priest who went into the Holy of Holies with the blood of victims once a year to be the great high priest himself, of whom it was said, “You are a priest forever after the order of Melchizedek.” He who as both priest and victim had offered himself through his own blood once for our sins entered “into heaven itself, now to appear in the presence of God on our behalf.”
And it happened that the Jews neither saw the things that were happening, as the veil was being torn. So it was not more for them than for those who were prefigured, that is, for us,
"once a year, the high priest alone." Since he approached them while they were still infants, how could one sacrifice of Christ cleanse the sins of the world? This is also shown in the old, which is a type of the new.
In Exodus, in the places concerning these things, it says that on the day the high priest entered the Holy of Holies with the holy incense. And it is written thus; "And he shall burn incense upon it.” (that is, upon the golden altar that was in the Holy of Holies); Aaron shall burn a finely blended incense in the morning when he tends to the lamps, he shall burn incense upon it. And when Aaron lights the lamps in the evening, he shall burn incense, a continual incense. (Ex. 30:10)
How then does the divine Paul say in this place, "once a year, the high priest alone?" And we say that he indeed entered with blood once a year: as is also said in the aforementioned place of Exodus; but to offer, on these days every day.
Indeed, he also adds here: "not without blood," that is, with blood; so that this is the sense: Once a year the high priest with blood, not with incense.
"without blood." After sacrifices, he says. So also the blood was a type of Christ.
"which he offers for himself." He adds everywhere, For himself, showing Christ's excellence above the high priest of the Jews.For the legal high priest offered for himself; but Christ did not offer for himself; for how could he, who is separate from sinners? Thus there is a great difference between the two.
"and of the ignorance of the people”, he says. And from this, he shows the difference, that the sacrifices according to the law were offered for ignorance. For those in ignorance were allowed sins, indeed, the sacrifice of Christ, even those sins whom we knowingly have committed.
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Summary
Hebrews 9:6 describes the routine and repetitive duties of the priests in the Old Testament Tabernacle's "first tabernacle," also known as the Holy Place. This verse highlights the constant, yet ultimately insufficient, nature of the Old Covenant rituals, which required continuous service to maintain ceremonial purity and a relationship with God. It sets the stage for the author's subsequent argument regarding the limitations of the Mosaic Law and the absolute superiority of Christ's once-for-all sacrifice and perfect, eternal ministry in the heavenly sanctuary.
Context
Literary Context
Hebrews 9:6 follows a detailed description of the earthly Tabernacle's structure and furnishings in Hebrews 9:1-5. The author meticulously outlines the two main compartments—the Holy Place (the "first tabernacle") and the Most Holy Place (the "second tabernacle" or Holy of Holies)—and the sacred items within each. This precise enumeration serves to establish the physical setting for the priestly ministry, laying the groundwork for the stark contrast between the Old Covenant's limited access to God and the New Covenant's full and permanent access through Christ, which is developed in the verses immediately following, particularly Hebrews 9:7-10.
Historical & Cultural Context
The Tabernacle, and later the Temple, served as the central place of worship for ancient Israel, symbolizing God's dwelling among His people. Priests, descending from the tribe of Levi and the lineage of Aaron, were divinely appointed to mediate between God and humanity through prescribed rituals and sacrifices. Their daily duties in the Holy Place, such as tending the lampstand, offering incense on the altar of incense, and replacing the showbread, were essential for maintaining the covenant relationship and ceremonial purity. These practices were not merely symbolic but were believed to be necessary for the nation's spiritual well-being, underscoring a system built on continuous, prescribed acts of service to atone for sin and maintain fellowship with a holy God.
Key Themes
This verse contributes to several key themes woven throughout the book of Hebrews. It underscores the regularity and repetition of Old Covenant worship, emphasizing that its rituals were ongoing and never brought perfect cleansing or full access to God, as highlighted in Hebrews 10:1-4. It also highlights the limited access to God's presence under the Old Covenant, where only priests could enter the Holy Place daily, and only the High Priest could enter the Most Holy Place, and that only once a year (Hebrews 9:7). This limitation ultimately points to the foreshadowing of a greater reality, where the earthly Tabernacle and its services were but a "copy and shadow of the heavenly things" (Hebrews 8:5), preparing the way for the superior, once-for-all ministry of Jesus Christ.
Exposition and Analysis
Key Word Analysis
This word, derived from a combination meaning "down" and "to prepare," signifies to prepare thoroughly, to construct, or to create. In this context, it refers to the meticulous and divinely mandated preparation and establishment of the Tabernacle and its ordinances. It emphasizes that the entire system, including the priestly duties, was not arbitrary but was carefully designed and set in place by God.
This term refers to those consecrated for sacred duties, specifically the Levitical priests in the Old Testament. Their role was to mediate between God and the people, performing sacrifices and rituals according to the Law. The use of the plural "priests" highlights the collective and continuous nature of their service, distinguishing their regular access to the Holy Place from the High Priest's singular annual entry into the Most Holy Place.
This word denotes ministration of God, worship, or divine service. It encompasses the prescribed religious duties and cultic rituals performed by the priests within the Tabernacle. This "service" was not merely human activity but was specifically ordered by God for the maintenance of the covenant, underscoring the sacred and obligatory nature of their work.
Verse Breakdown
"Now when these things were thus ordained,"
This introductory clause connects the verse to the preceding description of the Tabernacle's structure and furnishings (Hebrews 9:1-5). "Ordained" emphasizes that the entire system, including the Tabernacle's design and the priestly functions, was divinely established and meticulously prepared according to God's specific instructions. This highlights the foundational authority behind the Old Covenant rituals.
"the priests went always into the first tabernacle,"
This phrase describes the regular, continuous, and unrestricted access of the ordinary priests into the Holy Place (the "first tabernacle"). Unlike the Most Holy Place, which was strictly off-limits to all but the High Priest once a year, the Holy Place was the site of daily priestly duties. The word "always" (G1275, diapantós) underscores the repetitive nature of these rituals, which were a constant feature of Israelite worship.
"accomplishing the service [of God]."
This final clause specifies the purpose of the priests' entry: to perform the divinely mandated "service" or worship. This "service" included tasks such as tending the golden lampstand, offering incense on the golden altar of incense, and replacing the showbread on the table of showbread. These acts were not merely ceremonial but were considered essential for maintaining the covenant relationship and for the spiritual well-being of the people, though they could not ultimately perfect or fully cleanse.
Literary Devices
The author of Hebrews employs several literary devices in this verse. Description is primary, as the verse meticulously details the routine of the Old Covenant priests within the Tabernacle. This precise Exposition of the Tabernacle's functions serves as a foundation for the overarching Contrast that the author builds throughout the epistle, pitting the limitations of the Old Covenant against the perfections of the New. The "first tabernacle" itself functions as Symbolism, representing the earthly, temporary, and incomplete nature of the Mosaic Law's access to God's presence. The repetitive action of the priests going "always" into the tabernacle, "accomplishing the service," also subtly employs Repetition to underscore the ongoing, never-ending cycle of rituals required under the Old Covenant, which implicitly highlights their inability to provide a final solution for sin.
Theological and Thematic Connections
Hebrews 9:6 establishes a critical theological foundation for understanding the limitations of the Old Covenant and the ultimate supremacy of Christ's ministry. The constant, repetitive "service" performed by the priests in the "first tabernacle" underscores that the Mosaic Law, while divinely ordained, could not provide a once-for-all solution for sin or perfect access to God's presence. These rituals were a shadow, a temporary arrangement designed to point to a greater reality. The daily duties of the priests highlight the ongoing need for atonement and mediation, a need that only Christ's single, perfect sacrifice could definitively meet, thereby inaugurating a new and superior covenant.
Reflection and Application
Hebrews 9:6, though describing ancient priestly duties, carries profound implications for contemporary believers. It reminds us of the profound privilege we possess under the New Covenant. Unlike the priests who could only enter the outer chamber of the earthly tabernacle, and then only through continuous ritual, we have been granted direct, unhindered, and permanent access to God's very presence through the finished work of Jesus Christ. This means our relationship with God is not based on our daily performance of rituals or the perfection of our own "service," but on Christ's perfect sacrifice. This truth should inspire immense gratitude, confidence, and boldness in our approach to God. We are called to live in light of this access, not merely performing religious duties, but engaging in genuine worship and heartfelt communion, knowing that the veil has been torn and the way to the Holy of Holies is eternally open.
Questions for Reflection
FAQ
What was the "first tabernacle" and what activities took place there?
The "first tabernacle" refers to the Holy Place, the outer chamber of the Tabernacle (and later the Temple). It was separated from the Most Holy Place (the Holy of Holies) by a veil. In the Holy Place, priests performed daily duties, including tending the golden lampstand (ensuring its light never went out), offering incense on the golden altar of incense (symbolizing prayers ascending to God), and replacing the showbread on the table of showbread (representing God's provision and covenant fellowship). These activities were continuous and essential for the daily worship and maintenance of the covenant relationship with God, as described in Exodus 25-30.
Christ-Centered Fulfillment
Hebrews 9:6, in its description of the Old Covenant priestly service, serves as a vital backdrop against which the unparalleled superiority of Christ's ministry is illuminated. The repetitive, never-ending "service" performed by the priests in the "first tabernacle" underscores the inherent inadequacy of the Old Covenant to fully cleanse sin or provide lasting access to God. This constant activity, though divinely ordained, was a shadow pointing to the substance that was to come. Jesus Christ fulfills this shadow by entering not an earthly "first tabernacle," but the true, heavenly sanctuary, not "with the blood of goats and calves, but with His own blood" (Hebrews 9:12). His "service" was not a daily ritual but a singular, decisive act of self-sacrifice, "once for all" (Hebrews 9:26), securing eternal redemption. Thus, the limited access and continuous work of the Old Covenant priests in Hebrews 9:6 powerfully foreshadow the perfect, complete, and permanent access to God that believers now enjoy through Christ, who is our great High Priest, having passed "through the heavens" (Hebrews 4:14).