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
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"But into the second the High Priest went alone once every year, not without blood, which he offered for himself, and for the errors of the people." Thou seest that the types were already laid down beforehand? for, lest they should say, "how is there but one sacrifice?" he shows that this was so from the beginning, since at least the more holy and the awful sacrifice was but one. And how did the High Priest offer once for all? Thus were they wont to do from the beginning, for then also (he says) "the High Priest" offered "once for all."
And well said he, "not without blood." (Not indeed without blood, yet not this blood, for the business was not so great.) He signifies that there shall be a sacrifice, not consumed by fire, but rather distinguished by blood. For inasmuch as he called the Cross a sacrifice, though it had neither fire, nor logs, nor was offered many times, but had been offered in blood once for all; he shows that the ancient sacrifice also was of this kind, was offered "once for all" in blood.
"Which he offers for himself;" again, "for himself; and for the errors of the people." He said not "sins"; but "errors," that they might not be high-minded. For even if thou hast not sinned intentionally, yet unintentionally thou hast erred, and from this no man is pure.
And everywhere he adds the "for himself," showing that Christ is much greater. For if He be separated from our sins, how did He "offer for Himself"? Why then saidst thou these things (one says)? Because this is a mark of One that is superior.
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 9:7 describes the highly restricted access to the Most Holy Place within the earthly tabernacle under the Old Covenant, emphasizing the unique role of the high priest. This sacred space, representing God's immediate presence, could only be entered by the high priest, and only once annually, on the Day of Atonement. His entry was strictly conditioned upon the offering of blood, not only for the sins of the people but also for his own "errors," underscoring the limitations and temporary nature of the Mosaic sacrificial system in providing full access to a holy God.
Context
Literary Context
Hebrews 9:7 is an integral part of the author's detailed exposition comparing the Old Covenant's tabernacle rituals with the New Covenant's superior reality in Christ. The preceding verse, Hebrews 9:6, describes the regular, daily duties of the priests in the first compartment of the tabernacle, the Holy Place. Verse 7 then sharply contrasts this by detailing the highly restricted access to the inner sanctuary, the Most Holy Place (or Holy of Holies), setting the stage for the climactic argument that Christ's once-for-all sacrifice transcends and fulfills these Old Covenant shadows. This verse functions as a critical bridge, moving from the general priestly service to the pinnacle of Old Covenant atonement, thereby highlighting its inherent limitations before introducing Christ's perfect work.
Historical & Cultural Context
The description in Hebrews 9:7 directly references the annual ritual of Yom Kippur, the Day of Atonement, as prescribed in Leviticus 16. This was the holiest day in the Israelite calendar, a solemn occasion for national repentance and atonement. The tabernacle itself, and later the Temple, served as the central place of worship for ancient Israel, a portable sanctuary designed according to divine specifications. Its layout, particularly the stark division between the Holy Place and the Most Holy Place, visually communicated the profound separation between a holy God and sinful humanity. The high priest, as the sole mediator, bore the immense responsibility of representing the people before God, a role laden with strict ritualistic requirements to ensure his purity and the efficacy of the atonement.
Key Themes
This verse powerfully contributes to several key themes woven throughout Hebrews. It underscores the Limited Access to God under the Old Covenant, where only one man, once a year, could enter the divine presence, symbolizing humanity's inability to approach God directly due to sin. It highlights the Necessity of Blood for Atonement, a foundational principle reiterated throughout the Old Testament and explicitly stated in Hebrews 9:22. Furthermore, the annual repetition of the ritual, emphasized by "once every year," implicitly points to the Imperfection and Temporary Nature of the Old Covenant sacrifices, setting up the profound contrast with Christ's perfect, singular, and eternal atonement, which is the central argument developed later in Hebrews 9 and Hebrews 10.
Exposition and Analysis
Key Word Analysis
This word refers to the "second" compartment of the tabernacle, the Most Holy Place (or Holy of Holies), distinguishing it from the "first" compartment, the Holy Place, mentioned in the preceding verse. The use of "second" immediately signals a progression to the most sacred and restricted area, emphasizing its unique status as the dwelling place of God's presence.
This term denotes the chief priest, the highest spiritual authority in Israel, who alone was permitted to enter the Most Holy Place. The singular nature of this office and its exclusive access underscore the profound separation between God and humanity under the Old Covenant.
This adverb highlights the singular, annual nature of the high priest's entry into the Most Holy Place. The emphasis on "once" is crucial for the author's argument, as it contrasts sharply with Christ's "once for all" sacrifice, demonstrating the temporary and incomplete nature of the Old Covenant rituals.
This word signifies a "thing ignored" or a "shortcoming," implying sins committed out of ignorance or inadvertence. While distinct from deliberate rebellion, these "errors" still required atonement, demonstrating that even unintentional transgressions separated people from God and that even the high priest, as a human, was not exempt from the need for cleansing.
Verse Breakdown
"But into the second [went] the high priest alone once every year,"
This clause establishes the extreme exclusivity and infrequency of access to the Most Holy Place. "The second" refers to the Holy of Holies, the innermost sanctuary. Only the "high priest," and he "alone," was permitted to enter, signifying that direct access to God's presence was severely restricted. The phrase "once every year" specifies the annual Day of Atonement (Yom Kippur), highlighting the temporary and repeatable nature of the Old Covenant's most significant atoning ritual.
"not without blood,"
This crucial phrase underscores the fundamental principle of atonement under the Old Covenant: the shedding of blood was indispensable for the remission of sins. The high priest's entry was contingent upon his bringing sacrificial blood, which served as a covering for sin, signifying life given for life. This foreshadows the ultimate, perfect sacrifice of Christ.
"which he offered for himself,"
Before making atonement for the people, the high priest first had to offer blood for his own sins. This detail reveals the high priest's own human imperfection and sinfulness, demonstrating that even the mediator under the Old Covenant was flawed and in need of divine cleansing, further emphasizing the limitations of the system.
"and [for] the errors of the people:"
Finally, the blood was offered for the "errors" (sins) of the entire Israelite community. This act was meant to provide a temporary covering for the nation's collective and individual transgressions, allowing them to remain in covenant relationship with a holy God for another year.
Literary Devices
The author of Hebrews masterfully employs Contrast in this verse, setting the highly restricted access to the Most Holy Place against the more routine activities in the Holy Place described previously. This contrast serves to magnify the sanctity and inaccessibility of God's presence under the Old Covenant. Symbolism is also profoundly at play, as the tabernacle itself, its compartments, the high priest, and the sacrificial blood are not merely physical objects or rituals but powerful symbols pointing to deeper spiritual realities. The Most Holy Place symbolizes God's dwelling, the high priest symbolizes the need for a mediator, and the blood symbolizes the cost of atonement. The phrase "once every year" utilizes Emphasis through Repetition of Frequency, underscoring the temporary and incomplete nature of the Old Covenant atonement, which required constant re-enactment, thereby creating an expectation for a more permanent solution.
Theological and Thematic Connections
Hebrews 9:7 is a pivotal verse that encapsulates the limitations and prophetic nature of the Old Covenant. It vividly portrays a system where access to God's presence was severely restricted, mediated by an imperfect human priest, and dependent on repeated animal sacrifices. This annual ritual, while divinely ordained for its time, could only "cover" sins temporarily, never truly taking them away or perfecting the conscience of the worshiper. The necessity for the high priest to offer blood for his own sins before atoning for the people highlights the inherent flaw in a system reliant on a sinful mediator. This verse, therefore, serves as a crucial backdrop against which the unparalleled superiority of Christ's sacrifice and priesthood is illuminated, demonstrating that the Old Covenant was a shadow pointing to the substantive reality found in Him.
Reflection and Application
Hebrews 9:7 invites us to reflect on the profound shift from the Old Covenant to the New. Imagine the awe and trepidation surrounding the Day of Atonement: the high priest, burdened by the sins of a nation and his own, entering the most sacred space, knowing that his very life depended on strict adherence to God's commands. This scene powerfully illustrates the holiness of God and the gravity of sin, which created such a chasm between humanity and the divine. For us today, this verse should evoke immense gratitude. We no longer need an earthly high priest to mediate for us, nor do we need annual, temporary sacrifices. Through Christ, we have been granted direct, continuous, and confident access to God's throne of grace. This privilege calls us to live lives of humble gratitude, bold prayer, and confident obedience, knowing that our access is secured not by our merit or repeated rituals, but by the perfect, once-for-all sacrifice of our great High Priest.
Questions for Reflection
FAQ
What was "the second" place mentioned in the verse?
"The second" refers to the Most Holy Place, also known as the Holy of Holies. This was the innermost and most sacred compartment of the tabernacle (and later, the Temple), separated from the Holy Place by a thick veil. It was considered the dwelling place of God's immediate presence, housing the Ark of the Covenant, which contained the tablets of the Law, Aaron's staff, and a pot of manna. Its extreme sanctity is emphasized by the highly restricted access described in Hebrews 9:7.
Why did the high priest go "alone" into the Most Holy Place?
The high priest went "alone" to underscore the singular and irreplaceable nature of his mediatorial role on the Day of Atonement. No one else, not even other priests, was permitted to witness or participate in this most sacred act of national atonement. This solitude emphasized the solemnity of the occasion and the immense responsibility placed upon him as the sole representative of the people before God, highlighting the profound separation between a holy God and sinful humanity that necessitated such a unique mediator.
Why was it necessary for the high priest to offer blood "for himself" as well as for the people?
The requirement for the high priest to offer blood "for himself" before atoning for the people's sins highlights his own human imperfection and sinfulness. Unlike Christ, who was without sin (Hebrews 4:15), the Levitical high priest was a fallen human being, subject to the same "errors" and transgressions as the people he represented. This necessity underscored the temporary and insufficient nature of the Old Covenant priesthood, which could not provide perfect or permanent cleansing, ultimately pointing to the need for a sinless, perfect High Priest.
Christ-Centered Fulfillment
Hebrews 9:7, with its vivid portrayal of the Old Covenant high priest's annual, blood-stained entry into the earthly Most Holy Place, serves as a profound foreshadowing of Christ's superior work. The limitations of the Old Covenant system—the high priest's own sinfulness, the annual repetition of the sacrifice, and the restricted access—all underscore the need for a perfect, once-for-all atonement. Jesus Christ fulfills this need as our great High Priest, who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Unlike the earthly high priest who offered the blood of animals, Christ entered the true, heavenly sanctuary "once for all" not with the blood of goats and calves, "but with his own blood, thus securing an eternal redemption" (Hebrews 9:12). His single, perfect sacrifice on the cross definitively dealt with sin, making repeated offerings unnecessary (Hebrews 10:10). Through His finished work, the veil separating humanity from God was torn (Matthew 27:51), granting believers "boldness to enter the Most Holy Place by the blood of Jesus" (Hebrews 10:19), providing direct, confident, and continuous access to God's presence, a privilege unimaginable under the Old Covenant.