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 9:8–14. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.
I.That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, Heb 9:8.
This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.
II.That the first tabernacle was only a figure for the time then present, Heb 9:9.
It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.
III.That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (Heb 9:9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.
IV.The Holy Ghost hereby signifies that the Old Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, Heb 9:10. Their imperfection lay in three things: - 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation, - of clearer light as to all things necessary to be known, - of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God, - of greater liberty and freedom both of spirit and speech - and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.
V.The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (Heb 9:11, Heb 9:12), and he illustrates it very fully. For,
1.Christ is a high priest of good things to come, by which may be understood,
(1.)All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old.
(2.)All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled.
(3.)Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing fRom. the priestly office of Christ.
2.Christ is a high priest by a greater and more perfect tabernacle (Heb 9:11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.
3.Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,
4.Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.
5.The Holy Ghost further signified and showed what was the efficacy of the blood of the Old Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ.
(1.)The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (Heb 9:13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges.
(2.)He infers very justly hence the far greater efficacy of the blood of Christ (Heb 9:14): How much more shall the blood of Christ, etc. Here observe,
[1.]What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe,
[2.]What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.
Historical interpretation
Eight 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.
Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession.
We indeed who are of the church rightly receive Moses and read his writings, believing that he is a prophet who wrote down the future mysteries which God revealed to him in symbols, figures and allegorical forms, which we teach were fulfilled in their own time. But whoever does not receive such an understanding in him, whether one of the Jews or even one of us, certainly cannot teach that he is a prophet. For how will he prove he is a prophet whose writings he asserts to be common, containing no knowledge of the future or anything of a hidden mystery? Whoever thinks thus the divine word censures, saying, “Do you understand what you are reading?”Therefore, the law and all the things that are in the law are, according to the opinion of the apostle, “imposed until the time of reformation.” … Those whose craft is to make tokens from copper and to pour statues, before they produce a true work of copper or of silver or of gold, must first form figures from clay to the likeness of the figure image. (The model is necessary only until the work that is principal is completed, for when that work for which that image was made of clay is completed, its use is no longer sought.) [Thus we] understand also something like this in these things which were written or done “in a type” and in a figure of the future in the law and prophets. For the artist and creator of all himself came and transformed “the law which has but a shadow of the good things to come” to “the true form of these realities.” But lest perhaps the things we say appear difficult for you to be able to prove, examine them one by one.
First, there was Jerusalem, that great, royal city, where the most renowned temple had been constructed for God. But after that, one who was the true temple of God came and said about the temple of his body, “Destroy this temple,” and began to open the mysteries “of the heavenly Jerusalem.” This earthly place was destroyed, and the heavenly became visible, and in the temple “stone” did not remain “upon stone” from the time when the flesh of Christ was made the true temple of God. First there was a high priest who purified the people "by the blood of bulls and goats"; but when the true high priest who “sanctifies” believers “through his own blood” came, that first high priest existed no more, and neither was any place left for him. First there was the altar, and sacrifices were being celebrated; but when the true Lamb came who “gave himself up as an offering to God,” all these other, as it were, temporary institutions ceased.
Therefore, does it not seem to you that, according to the figure set forth above, there were some models made from clay, as it were, through which true images were represented? Finally, for this reason, the divine dispensation provided that the city and the temple and all those as well be overthrown, lest he who is perhaps still “a child and feeding on milk of the faith” be enraptured by the view itself of the diverse forms, if he should see them standing and be astonished and amazed during the ritual of sacrifices and during the order of the services. But God, watching out for our weakness and desiring his church to be multiplied, made all these to be overthrown and taken away completely, so that without any hesitation, when those ceased, we might believe these to be true for which the type was contained in advance in them.
"The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standing." For this cause (he says) have these things been thus "ordained," that we might learn that "the Holy of Holies," that is, Heaven, is as yet inaccessible. Let us not then think (he says) that because we do not enter them, they have no existence: inasmuch as neither did we enter the Most Holy place.
We are being taught through figures, he is saying, that the law bears of this life and is appropriate for those who still have a moral nature.… He also clearly taught us in these words that he does not reject the law as a whole—only the regulations about eating and drinking, menstruation, leprosy, childbirth and periods; they washed themselves and purified themselves with sprinkling, but none of this could make the conscience pure. Now none of these was imposed without reason but to meet some need, specifying which is not relevant at the present time. They were all temporary, however, looking forward to the time of perfection.
“made clear by the Holy Spirit.” For this reason, he says, the tabernacle was thus constructed, where the lampstand and the table of showbread are in the first sanctuary, and since the remaining priests ascend into the Holy of Holies, it is evident that heaven remains inaccessible. For the Holy of Holies is a type of heaven. But only the high priest enters there, which was a type that only Christ, the true high priest, has ascended into heaven. But thereafter, having ascended, he brought in the race of mankind, for before this it was inaccessible. Now, however, it has become accessible through Christ.
"not yet been made clear." It is not yet a path that is walkable and accessible to the heavens, which Christ first initiated.
"was still standing," he says, and in a certain way blocking the passage to the Holy of Holies.
"which was a symbol." He says, a type of those in the tabernacle, for the time then present, from which they are fulfilled, he says, and have an end. And justly. For if those were a type of Christ, it is fitting that with the revelation of Christ, the types are fulfilled, and they have an end.
"according to which gifts and sacrifices were offered." In which a symbol and according to which type the offerings of both giftsand sacrifices were offered,
"which could not perfect the worshiper in regard to conscience." As if he said, In which type, that is, in the priestly service according to the law, the sacrifices were offered, but they were not able to cleanse the soul and conscience. For being bodily, they cleansed the body.
"in regard to conscience;" or according to the soul.
"which could not perfect the worshiper." Not even those who offered the sacrifices could be purified.
"only." By hyperbaton [ὑπερβατὸν], the word imposed is to be joined:
"in foods and drinks." The sacrifices and worship offered, he says, could not render anyone perfect concerning the soul, but only had power regarding the flesh and carnal matters: and in this, they satisfied the offerers so that they would eat this and not eat that, and that they would be washed with water those who had communicated, or were made common and unclean; which are the justifications of the flesh, that is, purifying the flesh, and not at all the soul; not at all the inner man, but were exercised concerning the outer. But how did he say, "and drinks," although the law did not make a distinction concerning drinks? This, then, he says, concerns the priest not drinking wine when he was about to enter the sanctuary; or also concerning vows, that is, promises, concerning abstaining from wine; simply belittling such ordinances and ridiculing them, this is what he said.
“and various baptisms.” There were various baptisms. For if someone touched a dead body, or a leper, or someone became afflicted with gonorrhea, they were baptized, and in this way it was thought they were being purified. But these were just ordinances of the flesh, fleshly things cleansing the flesh, and nowhere the soul, nowhere the mind, nor concerning the inner man, but they were concerned with the outer. However, they were not meant to last forever, but only until the time ofrestructuring. And what is this time of restructuring? Clearly, it is the coming of the Savior, who would correct these things and introduce true and spiritual worship.
"Imposed." It is well said, "imposed"; for the burden was only those things in the law, as the apostles say; "Which neither we, he says, nor our fathers were able to bear." (Acts 15:10)
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Summary
Hebrews 9:8 reveals the profound spiritual truth, divinely communicated by the Holy Spirit, that direct and unhindered access to God's immediate presence, symbolized by the Most Holy Place, was not yet fully available under the Old Covenant system. This limitation, explicitly tied to the continued existence and function of the first earthly tabernacle, underscored the temporary and preparatory nature of the Mosaic Law, foreshadowing a greater and more perfect way of approach to God that was yet to be unveiled.
Context
Literary Context
Hebrews 9:8 is situated within a detailed exposition of the Old Covenant tabernacle and its sacrificial system, which the author of Hebrews meticulously describes in the preceding verses Hebrews 9:1-7. The author has just outlined the two sections of the tabernacle—the Holy Place (first compartment) and the Most Holy Place (second compartment, also called the "Holiest of all")—and the strict regulations governing entry into each. Only priests could enter the Holy Place daily, and only the High Priest, once a year on the Day of Atonement, could enter the Most Holy Place, and then only with blood. Verse 8 serves as the Holy Spirit's inspired commentary on the theological significance of these physical arrangements, particularly the restricted access, explaining why such limitations were in place and what they signified about the nature of God's presence and humanity's ability to approach Him under the old covenant. It sets the stage for the contrast with the New Covenant, which is fully developed in the subsequent verses of Hebrews 9 and Hebrews 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. Its design, particularly the separation of the Most Holy Place by a thick veil, reinforced the profound holiness of God and the sinfulness of humanity. The annual ritual of the Day of Atonement (Yom Kippur), where the High Priest entered the Most Holy Place to make atonement for the sins of the people Leviticus 16, was the pinnacle of Israelite worship, emphasizing that access to God's presence was mediated, limited, and required a blood sacrifice. This entire system was deeply ingrained in the Jewish consciousness, representing their covenant relationship with God. The author of Hebrews, writing to Jewish Christians, masterfully uses these familiar historical and cultural institutions to explain the superiority of Christ's new covenant, demonstrating how the old system was a shadow pointing to the ultimate reality found in Jesus.
Key Themes
This verse powerfully contributes to several key themes within the book of Hebrews. Firstly, it highlights the limitations of the Old Covenant, particularly its inability to provide full and direct access to God's presence, which is a recurring argument throughout the epistle (e.g., Hebrews 7:18-19). Secondly, it underscores the divine intention and revelation behind the Old Covenant's structures, emphasizing that the Holy Spirit Himself was "signifying" these truths, making it clear that the tabernacle's design was not arbitrary but purposeful in God's redemptive plan. Thirdly, the verse reinforces the symbolic and typological nature of the tabernacle, presenting it not as an end in itself but as a "figure for the time then present" (Hebrews 9:9), a shadow pointing to the superior reality of Christ's sacrifice and heavenly ministry. Finally, it builds anticipation for the New Covenant, where the "way into the holiest of all" would indeed be "made manifest" through Christ, providing a "new and living way" (Hebrews 10:20) for all believers to draw near to God.
Exposition and Analysis
Key Word Analysis
From the root meaning "to make plain," this word indicates that the Holy Spirit was actively revealing, declaring, or making evident a specific truth through the arrangement of the tabernacle. It implies a divine interpretation of the physical structure, showing that its design was not merely practical but carried profound theological meaning intended by God.
Literally meaning a road or path, this term is used figuratively here to denote the means or access by which one could approach God. In this context, it refers to the spiritual path or method of drawing near to God's immediate presence. The implication is that this "way" was not yet fully revealed or opened.
This neuter form of "holy" refers to a sacred thing or, as used here, a sacred place—specifically, the Most Holy Place (Holy of Holies) within the tabernacle, representing God's immediate dwelling presence. The superlative "of all" emphasizes its supreme sanctity and inaccessibility.
This phrase combines "not yet" with "to render apparent" or "to make visible/known." It signifies that the true, unhindered spiritual path into God's presence was still hidden, obscured, or not fully revealed to humanity. This lack of manifestation was directly linked to the continued existence and operation of the Old Covenant system.
Verse Breakdown
"The Holy Ghost this signifying"
This opening clause immediately establishes the divine authority and interpretive power behind the statement. It is not human speculation but a direct revelation from the Holy Spirit that provides the theological meaning of the tabernacle's design and function. The Spirit is presented as the divine interpreter of the Old Covenant's types and shadows.
"that the way into the holiest of all"
This specifies the subject of the Holy Spirit's signification: the path or means of access into God's most sacred dwelling place. The "holiest of all" refers to the Most Holy Place (Holy of Holies) in the tabernacle, which symbolized God's immediate, unapproachable presence.
"was not yet made manifest"
This is the core declaration regarding the "way." It asserts that this ultimate path to God's presence was still concealed or unrevealed. "Not yet" indicates a future unveiling, implying that the current system was temporary and preparatory, unable to provide the full access that God intended.
"while as the first tabernacle was yet standing"
This final clause provides the temporal and contextual condition for the "not yet made manifest" state. The continued existence and functionality of the "first tabernacle" (referring to the earthly tabernacle and its Old Covenant rituals) were the very reasons why the true, unhindered way into God's presence remained unmanifested. Its standing signified the ongoing validity of the old system, which inherently limited access.
Literary Devices
The author of Hebrews masterfully employs Symbolism throughout this passage. The "first tabernacle" itself is a potent symbol, representing the entire Old Covenant system of worship, with its physical structures, rituals, and limited access. The "Holiest of all" symbolizes God's transcendent holiness and immediate presence, which was veiled from the common worshiper. The "way" is a Metaphor for spiritual access and communion with God. The phrase "The Holy Ghost this signifying" highlights Divine Interpretation, where the Holy Spirit is presented as actively revealing the deeper, spiritual meaning behind the physical and ceremonial aspects of the Old Covenant, transforming mere historical facts into profound theological truths. This divine commentary elevates the understanding of the tabernacle from a simple structure to a divinely ordained type, foreshadowing the ultimate reality in Christ.
Theological and Thematic Connections
Hebrews 9:8 is a pivotal verse that encapsulates the theological argument of the entire epistle: the superiority of Christ and the New Covenant over the Old. It demonstrates that the Old Covenant, with its elaborate tabernacle and sacrificial system, was never intended to provide ultimate access to God. Instead, it served as a temporary, symbolic arrangement, divinely designed to teach humanity about God's holiness, the reality of sin, and the need for atonement, while simultaneously highlighting its own inherent limitations. The "not yet made manifest" status of the way into the Holiest underscored the provisional nature of the old order, preparing the way for the perfect and final High Priest, Jesus Christ, who would tear the veil and open direct access to God through His own perfect sacrifice. This verse, therefore, is a powerful testament to the progressive nature of God's revelation and His unwavering commitment to reconcile humanity to Himself through a definitive, once-for-all act.
Reflection and Application
Hebrews 9:8 serves as a profound reminder of the immense privilege and staggering grace we experience as New Covenant believers. For centuries, God's people lived under a system where direct, unhindered access to His immediate presence was restricted, mediated by priests, and symbolized by a physical barrier. The "way into the holiest of all" was indeed "not yet made manifest." But through Christ, that way has been gloriously opened! We no longer need a physical tabernacle, a human high priest, or animal sacrifices to approach our Creator. This verse calls us to profound gratitude for the "new and living way" that Jesus inaugurated, allowing us to draw near to God with confidence and boldness. It challenges us to fully embrace this access, not taking it for granted, but utilizing it daily in prayer, worship, and intimate communion with our heavenly Father. Our lives should reflect the reality that the veil has been torn, and we are invited into the very presence of God.
Questions for Reflection
FAQ
What is the "holiest of all" mentioned in this verse?
The "holiest of all" (Greek: hágion hagíon) refers to the Most Holy Place, also known as the Holy of Holies, which was the innermost sanctuary of both the tabernacle and later the temple. It was considered the earthly dwelling place of God's immediate presence, where the Ark of the Covenant was kept. Access to this sacred space was severely restricted, symbolizing God's transcendent holiness and the separation between a holy God and sinful humanity, which could only be bridged through specific, divinely ordained mediation, primarily by the High Priest once a year on the Day of Atonement (Leviticus 16:2).
Why was "the way into the holiest of all not yet made manifest"?
The way was "not yet made manifest" because the Old Covenant system, with its animal sacrifices and priestly mediation, was temporary and imperfect. It could not truly cleanse consciences or provide full, unhindered access to God's presence (Hebrews 10:1-4). The physical barriers, like the veil separating the Holy Place from the Most Holy Place, served as a constant reminder of this spiritual separation due to sin. God intended for a more perfect and permanent way to be revealed, which would fully deal with sin and open direct access, a way that would only be made manifest through the coming of Jesus Christ and His once-for-all sacrifice.
What was the role of the "Holy Ghost" in this verse?
The phrase "The Holy Ghost this signifying" emphasizes that the theological meaning and purpose of the tabernacle's design, particularly the restricted access to the Most Holy Place, was not a human interpretation but a divine revelation. The Holy Spirit was actively "making plain" or declaring that the Old Covenant system, with its limitations, was a divinely ordained symbol pointing to a future, greater reality. This highlights the Holy Spirit's role as the divine interpreter of God's redemptive plan throughout history, connecting the Old Testament types to their New Testament fulfillment in Christ.
Christ-Centered Fulfillment
Hebrews 9:8, by declaring that "the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing," powerfully sets the stage for the ultimate fulfillment found in Jesus Christ. The limitations of the Old Covenant system, divinely signified by the Holy Spirit, were not a flaw but a purposeful preparation for the perfect High Priest. When Jesus died on the cross, the veil of the temple, which symbolized the barrier to God's presence, was dramatically torn in two from top to bottom, signifying that the "way into the holiest of all" was now, definitively, "made manifest." Christ, through His own blood, entered the true, heavenly sanctuary, not the earthly type, and secured eternal redemption. He is the new and living way that grants believers direct, confident access to God the Father. Thus, what was once veiled and restricted under the shadow of the law is now fully revealed and freely accessible through the person and finished work of Jesus, our great High Priest, who ever lives to intercede for us (Hebrews 7:25).