Verse By Verse Through Hebrews

Chapter Nine

Hebrews 9:1-10 - “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: 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: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Hebrews 9:1-10).

After a chapter discussing the vanishing of the Law of Moses (Hebrews 8:1-13), the context is transitioning to the changes in the sanctuary and then again to the changes in the priesthood. Under the Law of Moses, the children of Israel were to make God a sanctuary (Exodus 25:8-9). That sanctuary was to be revered (Leviticus 26:2). Later, Solomon was to build a new sanctuary that we know as the temple in Jerusalem (I Chronicles 28:9-12). Included in those instructions were the courses for the priests and the Levites, for the work and service to be done in that sanctuary (I Chronicles 28:13-21).

Going back to the days of Moses the sanctuary was in a tabernacle [tent] (Exodus 26:1-30). The children of Israel were given instructions as to what the Lord wanted within the tabernacle (Exodus 25:10-40). Then there was a second veil and behind that was the most Holy place (Exodus 26:31-33). Then, the ark of the covenant and other items were placed therein (Exodus 37:1-29). What was done, was as Moses commanded (Exodus 40:20-21). Aaron’s rod that budded had to be added later because the event concerning his rod had not occurred when the first tabernacle was constructed (Numbers 17:1-13). The tables of the covenant were overshadowed by cherubims. This is where the Lord said He would meet with Moses (Exodus 25:17-22).
It is interesting to note that the penmen of this letter said “of which we cannot now speak particularly” concerning the mercyseat. Was it the glory of God upon the mercyseat they could not speak of particularly? Was it that there was no need to speak further of these things? Were there limitations concerning these things because the ark of God was not with Israel any longer? I do not have any answers on this point. We can go backwards and read about the pattern concerning these matters (I Chronicles 28:11), but from this text we gain no further information.

The letter then points to the service of the priests in the first tabernacle (i.e. Exodus 27:21). Into the second place, the most holy place, the high priest entered alone with blood sacrifices for his errors as well as the people’s errors (Leviticus 16:1-20). It is here that we begin to see the point of this context. The temple was going to be destroyed, as Jesus prophesied, in the first century (Matthew 23:37-24:34). The temple therefore did not matter any more. What did matter is how sins would be dealt with. If not within the temple, where would they be dealt with? If not the blood of unblemished sacrifices, with what/whose blood would their sins be dealt with? If the Jews struggling with the transition from the old law to the new would’ve just reasoned here, they would’ve seen the need for something better.

The writers of this letter declared that the Holy Ghost made a statement through the way sins were dealt with in the past. The people did not come before God. They had an imperfect man standing before God on their behalf. This should have screamed loudly to them that the system was not perfect. Yet, we know that people do not always make the proper necessary inferences (John 21:20-23). Their consciences were not able to be cleansed. When we proceed into the next chapter, we will read this: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:19-22). The things of old were only a figure of the true (Hebrews 9:24).

The language in the last passage of this study reminds me of Colossians 2:4-23. The physical things of meats, drinks, washings, etc. had become all too important to the Jews. As we discussed in our previous study, the children of Israel were foretold of a better covenant to come (Jeremiah 31:31-34). The saints in the churches of Galatia erred by going backwards towards some of the things written in the Law of Moses (Galatians 1:6-9 and Galatians 5:1-11). They were told that there was a “fulness of time” regarding Christ coming into this world and the changes He brought (Galatians 3:22-4:5). The terms used in our current study are “the time of reformation.” To the carnally minded Jew, this meant a restoration of the physical kingdom of Israel (Acts 1:6). Thankfully, that is not what our Lord meant. Jesus came to restore mankind to a relationship with God that did not, could not (Acts 13:38-39), exist under the Law of Moses (II Corinthians 5:14-18 and Colossians 1:12-20).

Hebrews 9:11-14 - “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:11-14)?

We have been studying about Christ being our High Priest throughout this epistle (Hebrews 2:16-18, Hebrews 3:1, Hebrews 4:14-5:10, Hebrews 6:20-8:6, etc.). The good things to come are in reference to the better things under the New Covenant than what was under the Old Covenant (Hebrews 10:1). First century Jewish Christians struggled to learn that. That is why this letter as well as the epistle to the churches of Galatia were written. Jesus is the mediator of a better covenant (Hebrews 8:6). When Jewish Christians desired to go back to things written under the Law of Moses, they were desiring to be under bondage again (Galatians 4:9 and Galatians 5:1). Not only was the Old Law burdensome, but the fear they lived under was too (Romans 8:15 and Hebrews 2:15). Now we have the perfect law of liberty (James 1:25 and James 2:12) that is not burdensome (I John 5:1-3).

As we studied in the last article that covered Hebrews 9:1-10, the New Law is not the only better thing in Christ. There is no longer a physical tabernacle (John 4:20-24). Jewish Christians in the first century needed to change their thinking from one of carnality to spiritual thinking (Romans 8:1-4). Even though it was known in times past that buildings made by men could not contain God (I Kings 8:27; cf. Acts 7:47-48), letting go of the concept of a physical holy place was a struggle for people leaving the Old Law behind.

The same struggle existed when it came to physical sacrifices. The system of physical sacrifices existed before the Law of Moses was in place (Genesis 8:20). For this reason, men built altars unto our Lord (Genesis 12:7, Genesis 13:18, Genesis 33:19-20). When Moses desired the release of the Israelites from Egyptian bondage, he also wanted to secure sacrifices and burnt offerings for the Lord (Exodus 10:25). So, you can see that the history of Israel included, even before Moses was given the Law to deliver to Israel, animal sacrifices. What had been done for thousands of years ended with Christ.

From this current text forward into the next chapter, we are going to be talking about Jesus offering Himself as the sacrifice for the sins of all of humanity. Think about this great subject matter from a few passages: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world… My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world… And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (John 1:29, I John 2:1-2, and I John 4:14). The sacrifice Christ made of Himself was all-sufficient. Notice: “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews 10:12).

What Jesus did voluntarily was an act of love (Ephesians 5:2). He entered once into the holy place to obtain eternal redemption. What does that mean? We know it was not a building. Later in this chapter, we will read this: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:24-26). That should draw some thoughts.

Weekly, we remember that Jesus died and shed His blood for the remission of our sins (Matthew 26:26-29, Acts 20:7, and I Corinthians 11:23-26). We certainly do not want to pass over that fact. His blood was shed so that our sins can be washed away (Revelation 1:5) and so that our consciences can be clear (Hebrews 10:22). The context we are studying takes us not only through the act of His death, but also into the work He does in the presence of God as our advocate (Romans 8:34). We studied this earlier in this letter (Hebrews 7:23-25). What makes Him capable of being that perfect sacrifice and to continue to intercede for us?

What allows Jesus to stand before God to this day is that He was without spot as the perfect sacrifice (I Peter 1:18-19) and continues to be such (Hebrews 9:27-28). Speaking about Jesus, we find this great statement in the Scriptures: “And ye know that he was manifested to take away our sins; and in him is no sin” (I John 3:5). He did not only die to take away our sins. He died so that we can be clean and serve the living God, His Father.

Being bought by the blood of Christ puts us in a position of service (I Corinthians 6:19-20). Later in this epistle, we will read this: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Hebrews 12:28). So, as we are reminded of the sacrifice of Christ, let us also be reminded that we have a purpose in this world (Ecclesiastes 12:13-14 and Revelation 4:11). We do not want the death and work of our Lord to be in vain. The grace of God from which we are made clean also carries responsibility in this world (Titus 2:11-14).

Hebrews 9:15 - In continuation of studying about Christ being our high priest of good things to come (Hebrews 9:11-14), we read this: “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Hebrews 9:15). It is important to recall what “for this cause” is about. The previous passage revealed that the blood of Christ was shed to purge a person’s conscience from dead works to serve the living God (Hebrews 9:14). Contextually, that is the cause for Jesus being the mediator of the New Testament.

The Greek word translated “mediator” [μεσίτης] is defined as: “a go-between, i.e. (simply) an internunciator, or (by implication) a reconciler (intercessor): — mediator. One who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant; a medium of communication, arbitrator” (Strong’s # 3316). Notice the other passages wherein we find this word being used: “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one… For there is one God, and one mediator between God and men, the man Christ Jesus… But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises… And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Galatians 3:19-20, I Timothy 2:5, Hebrews 8:6, and Hebrews 12:24). All of that gives us a clear idea of what Jesus’ role was/is in being a mediator. So, let’s think a bit about the New Testament.

We find the wording of “New Testament” in several passages outside of the context we are currently studying (Matthew 26:28, Mark 14:24, Luke 22:20, I Corinthians 11:25, and II Corinthians 3:6). The Greek word translated “testament” [διαθήκη] is defined as: “properly, a disposition, i.e. (specially) a contract (especially a devisory will): — covenant, testament. A disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will; a compact, a covenant, a testament; God’s covenant with Noah, etc.” (Strong’s # 1242). By there being a New Testament that implies there was an Old Testament (II Corinthians 3:14). The way that appears in modern Bibles is Genesis - Malachi. We should know that there was a period of time before the Law of Moses took place (Genesis - Exodus chapter twenty). From the book of Exodus forward, there are several sections in that Old Testament. Jesus referred to the things spoken of old as the Law of Moses, the prophets, and the Psalms (Luke 24:44).

The Law of Moses, the prophets, and the Psalms were in full effect until the preaching of John (Matthew 11:13 and Luke 16:16). After the death of Jesus, those things of Old were taken out of the way (Colossians 2:14). We will be studying more about all of that in the verses coming in the context we are currently studying. So, from here, let’s consider more about Hebrews 9:15. In particular, let’s consider the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

In the epistle to the saints in Rome, the inspired Apostle Paul wrote about how all those who lived in the past needed a savior (Romans 3:1-23). In part, he was trying to silence the ignorance of the Jews that thought they were better than the Gentiles and vice versa (Romans 3:27-31). In that context, these words were penned: “For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Romans 3:23-26). With that and what we read in Hebrews 9:15, we can conclude that the blood of Christ not only saved going forward, but also those that had died in the past under the Law of Moses. For Gentiles, not under the Law of Moses (Ephesians 2:11-17), they were a “law unto themselves” (Romans 2:12-16). If you read through the reference I just cited, you will see that their consciences are mentioned. Remember, the blood of Christ was shed to clear the conscience.

Eternal life through Jesus Christ was not preached under the Law of Moses, the Psalms, and the prophets. In fact, it was all a mystery to them (I Peter 1:1-12). Though there were a great number of faithful people that we learn from even to this day (i.e. Hebrews 11:1-38), they did not receive the promise we now have today (Hebrews 11:39-40). God is fair. He did not have those men and women suffer through life in this world and then leave them without salvation. Imagine what a surprise “Paradise” (Luke 16:19-31 and Luke 23:39-43) was for those who formerly may have thought life ended at death.

This one passage we are looking at answers so many questions that faithful students of the Scriptures have. What happened to those under the Law of Moses that died, but were obedient? What about those that were part of the remnant from time to time? What happened to those who were outside of Israel, but lived naturally according to the things written in the Law? The blood of Jesus saved them! Jesus truly is the reconciler of things on earth and beyond (Colossians 1:20).

Hebrews 9:16-21 - In the last article, part of our study was about Jesus being the mediator of the New Testament (Hebrews 9:15). This study will look further into how the death of Christ relates to the New Testament. We will be looking into the following passages: “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood.  For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry” (Hebrews 9:16-21).

Since we studied the word “testament” in last week’s article, we are going to talk first in this article about what a testator is. The Greek word [διατίθημι] that is translated as “testator”means: “to put apart, i.e. (figuratively) dispose (by assignment, compact, or bequest): — appoint, make, testator. To arrange, dispose of, one's own affairs; of something that belongs to one; to dispose of by will, make a testament; to make a covenant, enter into a covenant, with one” (Strong’s # 1303). To make it simple, the testator is one who makes a covenant. That is why the term is translated “make” in other passages (Hebrews 8:10; 10:16).

For a covenant to be in effect, death must take place. We understand the principle when we look at the modern day practice of a person making a last will. While a person is alive, that person makes their wishes known in a last will. That last will does not take effect while the person is living. So, this may make sense to us. However, the Jews might have had a little reason to be confused. For Jewish Christians in the first century, the death that brought the New Testament into effect was a little different than what happened under the Law of Moses.

When the old covenant was brought into effect this is what happened: “And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.  And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights” (Exodus 24:1-18).

In addition to what you just read, Moses also sprinkled the tabernacle and all the vessels of the ministry (Exodus 29:10-46). There were laws for purification that included scarlet and hyssop (Numbers 19:1-22). At the time this letter called Hebrews was written, Jesus had already died. His blood was shed for the New Testament (Matthew 26:28). There was no longer a physical tabernacle or temple. There were no more physical vessels to the service of God. The priesthood, as we have studied thoroughly in this letter, has now changed. In fact, these Jewish Christians are now all priests as we in Christ today are as well (I Peter 2:1-9 and Revelation 1:4-6). The Jews believed they were under an “everlasting covenant” (I Chronicles 16:13-18). Think about how hard these changes would be to grasp. One would reasonably wonder, what else will change.

We know the first covenant was found to be faulty (Hebrews 8:1-13). When we come to the end of this letter, we are going to read this: “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21). The blood of Christ has brought about a true everlasting covenant (Matthew 24:35-36). We are under the perfect law (James 1:25; 2:12). Be thankful!

Hebrews 9:22-25 - It is wonderful that we live under the perfect law of liberty. We have an amazing hope ahead of us (Titus 1:1-2). Our having the hope of eternal life came with a steep price. Our study in this article is from the following text: “And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others” (Hebrews 9:22-25).

When we look back at the Law of Moses, blood needed to be shed for sins to be purged. The word translated purged [καθαρίζω] means: “to cleanse (literally or figuratively): — (make) clean(-se), purge, purify. To make clean, cleanse; from physical stains and dirt, utensils, food, a leper, to cleanse by curing, to remove by cleansing, in a moral sense, to free from defilement of sin and from faults, to purify from wickedness, to free from guilt of sin, to purify, to consecrate by cleansing or purifying, to consecrate, dedicate; to pronounce clean in a levitical sense” (Strong’s # 2511). You can study through the Law of Moses and see clearly that blood from sacrifices offered to God was widely used to cleanse in many ways (Leviticus 4:1-35, Leviticus 12:1-8, Leviticus 14:1-57, etc.). One of the reasons God forbad the eating of blood, was this: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Leviticus 17:11).

Sometimes a text can be confusing. Did Jesus have to die to purify Heaven? No! The temple of our Lord in Heaven was holy without Christ needing to die (Psalms 11:4). We have to look at the text we are studying in the overall context. In this chapter and the chapter ahead of us, the superiority of the sacrifice of Christ over that of animals is made clear (Hebrews 9:1-14 and Hebrews 10:1-18). The text we are studying now states that the better sacrifice of Christ was necessary. The sacrifices of old could not cleanse anyone so that a person or persons could enter into Heaven. Jesus came and died in the flesh to make reconciliation for the sins of the people (Hebrews 2:9-17). Now, the family of God is not just an earthly family (the church). The family of God extends into Heaven (Ephesians 3:15). The family includes an innumerable company of angels (Hebrews 12:22-28). Jesus made all of this one!

To understand the reconciliation we have in Christ, consider the following text: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:  In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister” (Colossians 1:12-23).

In addition to what we have covered already, Jesus was the greater sacrifice for what He has and is doing even after He died in the flesh. No sacrifice of old ever went directly before the Father in Heaven for the sins of the people. In our study of the book of Hebrews we have looked at Jesus being our interceder in the presence of God (Hebrews 7:22-28). He is called our mediator (I Timothy 2:5). Therefore, it is not just what Jesus did in dying for sins that makes His sacrifice superior. His superiority also includes His continued work in appearing before our Father in Heaven to continue the process of reconciliation between things in Heaven and on earth.

This point is being made by the Holy Spirit through the penmen of this letter because Jewish Christians were accustomed to the priests coming annually before God for the sins of the people. That was what was instructed under the Law of Moses (Exodus 30:10 and Leviticus 23:26-32). You will recall that under the Law of Moses, no one was made perfect (Hebrews 7:18-19). The point then comes back to the fact that Jesus was different than the sacrifices of old, because it was His own blood He offered for the sins of the people.

We need to, as much as those saints of old needed to, consider the price paid by Jesus for our sins. When Jesus instituted His supper, He spoke of His blood being shed for many for the remission of sins (Matthew 26:28). We remember this weekly when we assemble together to partake of the Lord’s Supper (Acts 20:7 and I Corinthians 11:23-33). Don’t just remember the price paid for your sins weekly. We who were once enemies are brought nigh to God because of the blood of Christ (Ephesians 2:13). We were washed by His blood (I John 1:7 and Revelation 1:5). He was the lamb without spot (I Peter 1:18-19). Think often on that!

Hebrews 9:26-28 - We have been studying about the death of our Lord and Savior Jesus Christ for the bringing in of the New Testament (Hebrews 9:1-25). We left off our last study with the difference between the priests of old offering sacrifices annually and Jesus offering Himself once and then appearing before our Father. What we will be discussing in this study are the following passages of Scripture: “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Hebrews 9:26-28).

Take a moment and reread the text above. It starts with the point that if Jesus were to be like the priests under the Law of Moses, He would have had to be put to death often since the foundation [conception] of the world. In this, we are reminded that sin entered this world in the days of Adam and Eve (Genesis 3:1-24). The plan for Jesus to be the Savior was in place before Adam and Eve transgressed (I Peter 1:18-20). It is unimaginable that Jesus would have been put to death annually since those days. Rather, God’s plan was for this to happen once. That once was preplanned to be in the end of the world.

In thinking about the phrasing of Jesus dying in the end of the world we gain great perspective. This epistle opened with these words: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Hebrews 1:1-2). The last days were foretold through the pen of the prophets (Isaiah 2:1-3 and Micah 4:1-2). The last days began as the Apostles received the Holy Ghost and began preaching the Gospel of Christ to the world starting at Jerusalem (Acts 2:1-21). So, while it is not the main focus of this context, we are reminded that they and we live in the final days of this world.

While Jesus did many things while He walked this earth, He came into the world to sacrifice Himself. As Jesus approached the last week of His life in this world, He stated the following: “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour” (John 12:27). Jesus came into this world to give His life for a ransom for many (Matthew 20:28).

The sacrifice of Jesus also had multiple purposes. We have already addressed the bringing in of the New Covenant and will again in chapter ten. We know Jesus died to purchase the church with His own blood (Acts 20:28 and Ephesians 5:25). The emphasis of this context draws to the putting away of sin. The Greek word “ἀθέτησις” translated “put away” means: “cancellation (literally or figuratively): — disannulling, put away…” (Strong’s # 115). Think about that. His blood was shed to cancel sin. We can understand that by considering how that those converted are washed by His blood (Revelation 1:5). Meaning, for those of us who have been converted, His blood has washed away our sins (Acts 22:16). From that point, all we have to do is keep ourselves pure (I Timothy 5:22).

When Paul wrote to Timothy he wrote about his own selection as a servant of Jesus Christ (I Timothy 1:12-14). In that context, the inspired Apostle wrote this: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (I Timothy 1:15). Jesus was manifested to take away sins (I John 3:5). Thanks be to God that Jesus accomplished His part. He finished it. He is not coming back to die again and again. So, what’s that mean going forward?

Going forward, all of humankind has death ahead of us. There is an exception to that. We are in the last days, so at some point Jesus is going to return. If Jesus were to return today then those alive at His coming will not experience physical death (I Thessalonians 4:13-18). The Holy Spirit did not have the penmen of this letter focus on that at this point. That will come in the next verse. Instead, the first century readers of this letter are first directed to consider death as a certain conclusion to this life (Genesis 3:19, II Samuel 14:14, Psalms 89:48, Ecclesiastes 3:20, Ecclesiastes 12:7-14, and Romans 5:12).

After death, there is the certainty of the Day of Judgment (Matthew 24:35-25:46). While it is not directly stated in this context, the Judgment Day is the day of the coming resurrection of the dead (John 5:28-29). Regardless of what we call that day, all will stand before the Judgment seat of Jesus Christ (Romans 14:7-12 and II Corinthians 5:10). The words of Christ will be the standard all will be judged by (John 12:48 and Romans 2:16). That is why Jesus, while He was in Hades, preached the Gospel there too (I Peter 3:18-4:6).

As the chapter concludes, the mind of the reader is reminded again that Jesus was sacrificed for the sins of many (cf. I Peter 3:18). Then, the return of Christ is brought into light. He is coming back. It may seem long in the coming, but that day will come (II Peter 3:1-14). When Jesus returns, He will return the way He departed (Acts 1:1-11). Part of that is that He will come back as sinless as He was while He lived in the flesh (Hebrews 7:22-28). When our sinless Savior returns, salvation will be realized for the faithful. We cannot overlook that. While it is right to say you’re saved (II Timothy 1:9), it is wrong to think that your salvation has been realized (Philippians 3:4-16 and I Peter 1:3). That is the end of the chapter. It is a fitting point of conclusion. For us, press on to a faithful end and salvation to come.


Chapters: 1 2 3 4 5 6 7 8 9 10 11 12 13

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