Exegetical and Hermeneutical Commentary of Hebrews 9:10
[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.
10. which stood only in meats and drinks ] The “which” of the A. V. refers to the “present time.” The Greek is here elliptical, for the verse begins with the words “only upon.” The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings being ordinances of the flesh, imposed (only) till the season of reformation.
meats ] Exodus 12.; Leviticus 11.; Numbers 6.
drinks ] Lev 10:8-9; Num 6:2-3; Lev 11:34.
divers washings ] Lev 8:6; Lev 8:12; Exo 40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mar 7:1-15); and St Paul had written “Let no man judge you in meat, or in drink which are a shadow of things to come; but the body is of Christ” (Col 2:16-17).
and carnal ordinances ] This is a wrong reading. The “and” should be omitted, and for dikaiomasi we should read dikaiomata in the accusative case. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c. being only ordinances of the flesh, i.e. outward, transitory, superficial.
imposed on them ] There is no need for the “on them.” The verb means “imposed as a burden,” “lying as a yoke.” Comp. Act 15:10; Act 15:28; Gal 5:1.
until the time of reformation ] The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Heb 8:7-12. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Mat 11:29).
Fuente: The Cambridge Bible for Schools and Colleges
Which stood only in meats and drinks – The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible also that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.
And divers washings – The various ablutions which were required in the service of the tabernacle and the temple – washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exo 30:18; Exo 31:9; Exo 35:16, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; 2Ch 4:2-5; 1Ki 7:26. The Greek word here is baptisms. On its meaning, see Mat 3:6 note; Mar 7:4 note.
And carnal ordinances – Margin, Or, rites, or ceremonies. Greek Ordinances of the flesh; that is, which pertained to the flesh or to external ceremonies. The object was rather to keep them externally pure than to cleanse the conscience and make them holy in heart.
Imposed on them – Laid on them – epikeimena. It does not mean that there was any oppression or injustice in regard to these ordinances, but that they were appointed for a temporary purpose.
Until the time of reformation – The word rendered here reformation – diorthosis – means properly emendation, improvement, reform. It refers to putting a thing in a right condition; making it better; or raising up and restoring what is fallen down. Passow. Here the reference is undoubtedly to the gospel as being a better system – a putting things where they ought to be; compare notes on Act 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure until a more perfect system should be introduced. They were of value to introduce that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.
Fuente: Albert Barnes’ Notes on the Bible
Heb 9:10
The time of reformation
The gospel a time of reformation:
Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall we ourselves remain unreformed?
As Christ hath reformed the Law for our salvation, so let us suffer Him to reform us There is a formation, a deformation, and a reformation. The formation was at the first Creation of the world; then God put all things into a good form and order: He beheld all that He had made, and lo it was good, yea, exceeding good. After that came a deformation by the Fall of man, and that put all out of order again: upon that a reformation was made.
1. By a general deluge that purged all the earth.
2. By the patriarchs after the Flood.
3. By Moses, when the Law was published in writing.
4. By our Saviour Christ, and that is double: the one at His first coming, the other at the second.
The Spirit of God here entreateth of the first. So that the time of the gospel is the time of reformation. Now especially ought Christians to endeavour a reformation. Every one will take on him to reform the Church: weavers and tailors will enterprise that. The Church is out of order; let that be reformed. But true reformation must begin at ourselves. He that will repair a house must begin at the foundation: so if ye will have a reformation, reform yourselves first: and in the reformation of yourselves begin with the heart: cast out the unclean lusts, the pride, envy, malice, covetousness; afterwards reform your eyes, tongues, hands, and all the members of your body: first wash the inside of the cup and platter, then the outside, else ye will be but whited tombs and painted sepulchres, as the Pharisees were: this is the best order in reforming. First let every man strive to reform himself, the vices whereunto himself is given. In the next place let him reform his family: after that, let every one in his place labour to reform the town wherein he dwells, to rid it of drunkards, of idle persons, to establish good orders in it for the credit of the gospel professed by us. This is the time of reformation, let us all in the fear of God reform ourselves: there shall not be a hair amiss on our head, but we will reform it: if we have a spotted coat or garment, we will reform it: and shall we ourselves remain unreformed? While the time of reformation lasts, let us reform ourselves: death may seize on us ere we be aware, and then it will be too late to reform. (W. Jones, D. D.)
Reformation upon the gospel scheme
I. STATE THE NOTION OF REFORMATION. All things were defective and out of order when our Saviour appeared to set up a new dispensation of grace. But Christ came to fulfil the ancient types, to throw off human impositions, to establish a more pure and spiritual worship and government, and to give a system of doctrines, which, by the power of His Spirit, should make a blessed alteration in the Church and in the world.
II. SHOW THE ADVANTAGES OF THE GOSPEL SCHEME TO PROMOTE A REFORMATION IN THE HEART AND LIFE.
1. It represents the atonement of Christ as the ground or basis of reformation.
2. If gives us the most excellent plan of righteousness as the rule of reformation.
3. It leads us to the best means and assistances for reformation.
4. It affords us the strongest motives and encouragements to a reformation. How inviting and engaging are gospel displays of the Divine philanthropy!
III. POINT OUT SOME PROPER METHODS OF IMPROVING THIS SCHEME FOR THE REFORMATION WE ARE AIMING AT.
1. We should be deeply affected with a sense of the great degeneracies of the age which need to be reformed, and of the rich advantages of the gospel scheme which encourage our hopes of a reformation.
2. We should be earnest in prayer to God for His Spirit to reform us.
3. Every one should be seriously concerned about personal reformation upon the foot of the gospel scheme.
4. We should take the best care and pains we are capable of, in our respective stations, to promote the reformation of others together with ourselves. (J. Guyse, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. In meats and drinks, and divers washings] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, , baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.
Carnal ordinances] . Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.
Imposed on them until the time of reformation.] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.
The time of reformation, , the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord’s sermon upon the mount;) and the spiritual nature of God’s worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having shown the typicalness, weakness of the Mosaical covenant administration; in respect of the tabernacles, services, and ordinances, he closeth his description of them in this verse, by showing their carnality and mortality. As they were external things, they could reach no further than the flesh only, as appears by particular instances, and therefore could not quiet the conscience, considered without Christ, nor justify, sanctify, or save the sinner. For meat and drink offerings, and meats clean and unclean, and drinks prohibited by God, in which the Jews placed much of their religion, separate from what they signified, commended no man unto God, 1Co 8:8.
Which stood only in meats and drinks: as to meats, see Lev 11:1-47; Deu 14:3-21. As to drinks, forbidden the priests, Lev 10:9, and the Nazarites, Num 6:2,3; the jealousy water, Num 5:24, and the paschal cup, Psa 116:13, and cup of thank-offerings; see Lev 1:1-17 and Lev 2:1-16.
And divers washings, which were many for the priests in their services, and for others in performing theirs by them; some by sprinkling with blood, Exo 29:20,21, with water, Num 8:7; 19:9-19; some by washing at the brazen laver, as the priests, Exo 29:4; 30:17-21; so the sprinkling of healed lepers, Lev 14:4-9, and the purification of the unclean. All these were of Gods own instituting, but still reach no further than the flesh or body of the sinner: see Heb 9:13.
And carnal ordinances: other carnal rites and ceremonies, such as could not reach the conscience, as they used them, yet were to be used by them in obedience to Gods will, and to discriminate them from others, which were various in the ceremonial law.
Imposed on them; , imposed, may agree with , Heb 9:9, gifts imposed; or may have the whole sentence for its substantive, as, being matters imposed or settled in meats and drinks. All these things were not the inventions of Moses, but Gods own institutions, enjoined by his own authority on the Jewish church, to lead them by a regular use of them to life by Christ, but by their own corruptions were made burdens to them. The Divine precept obliged them to an observation of them, and to the serving God in, by, and through them.
Until the time; as they were outward, bodily, and carnal things, so they were mortal; as to their being and continuance enjoined by God, they were until is a term settled and limited, and not indefinite, and its limit is a singular time, even that point of time wherein Christ, having finished the work of redemption, ascended and sat down on the right hand of God, and powerfully thence breathed forth the Spirit, of infallibility on his apostles, for guiding them in laying the foundation of his church, by preaching the gospel throughout the world, and perfecting of it, and no other. This the Jews and others expected from the Messiah, Joh 4:25, in his time. All the New Testament perfecting was by them, and therefore they give a charge against the least alteration of the gospel, truth, and law, which they left as a rule for ordering of Christs church to his last coming: see Mat 28:20.
Of reformation; , of putting things to rights by the law, rule, and ordinance of Christ, the work of this special point of time. He, the great church reformer, thoroughly righteth things to God-ward, by removing and taking away what was faulty, not in itself, but by mans abuse of it, even all the Mosaical economy and church-frame, which carried men about to God, by opening and making that to be seen with open face, which was well veiled, and so mistaken, even the mystery of Christ hid from ages, by manifesting and establishing that which was the truth itself, instead of the shadows that did but represent it; even that true churchframe intended first by God, and now fully revealed and settled by his Son as a standing rule and pattern to all for ever; which unmovable kingdom of his is described further, Heb 12:22-28.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Whichsacrifices.
stoodconsisted in [ALFORD];or, “have attached to them” only things which appertain tothe use of foods, c. The rites of meats, &c., go side by sidewith the sacrifices [THOLUCKand WAHL] compare Col2:16.
drinks (Lev 10:9;Lev 11:4). Usage subsequently tothe law added many observances as to meats and drinks.
washings (Ex29:4).
and carnal ordinancesOneoldest manuscript, Syriac and Coptic, omit “and.””Carnal ordinances” stand in apposition to “sacrifices”(Heb 9:9). Carnal(outward, affecting only the flesh) is opposed to spiritual.Contrast “flesh” with “conscience” (Heb 9:13;Heb 9:14).
imposedas a burden(Act 15:10; Act 15:28)continually pressing heavy.
until the time ofreformationGreek, “the season ofrectification,” when the reality should supersede thetype (Heb 8:8-12).Compare “better,” Heb9:23.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[Which stood] only in meats and drinks,…. That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot therefore make perfect, as to the conscience; to which may be added, that while the tabernacle was standing, and typical service was in being, there was a prohibition of certain meats, as unclean, and an allowance of others, as clean, Le 11:2 and there were certain drinks which were unlawful to certain persons, at certain times, as to the priests and Nazarites, Le 10:9 and which, for the above reason, could make no man perfect:
and divers washings or “baptisms”: the doctrine of which, the apostle would not have laid again, Heb 6:2 these were the washings of the priests and of the Israelites, and of sacrifices, and of garments, and of vessels and other things; and which, because they were performed by immersion, they are called “baptisms”: and now since these only sanctified to the purifying of the flesh, or what was outward, they could not reach the conscience, or make perfect with respect to that: and
carnal ordinances: which belonged to the flesh, and not the spirit or soul, and therefore could not affect that; besides, these were only
imposed on them until the time of reformation; they were enjoined the Jews only, though by God himself; and were put upon them as a burden, or a yoke, and which was on some accounts intolerable, but were not to continue any longer than the time of the Gospel, here called “the time of reformation”, or of “correction”, and emendation; in which, things that were faulty and deficient are amended and perfected, and in which burdensome rites and ceremonies are removed, and better ordinances introduced: or rather of direction: in which saints are directed to Christ, the sum and substance of all types, shadows, and sacrifices, and in whom alone perfection is.
Fuente: John Gill’s Exposition of the Entire Bible
Only with meats and drinks and divers washings ( ). The parenthesis of the Revised Version here is unnecessary. The use of here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” (, late adjective, in N.T. only in Heb 1:4; Heb 8:6; Heb 9:10; Rom 12:6) say “different” or “various.” is, of course, the Jewish ceremonial immersions (cf. Mark 7:4; Exod 29:4; Lev 11:25; Lev 11:28; Num 8:7; Rev 6:2).
Carnal ordinances ( ). But the correct text is undoubtedly simply (nominative case), in apposition with (gifts and sacrifices). See 9:1 for .
Imposed (). Present middle or passive participle of , old verb to lie upon (be laid upon). Cf. 1Co 9:16.
Until a time of reformation ( ). Definite statement of the temporary nature of the Levitical system already stated in Heb 7:10-17; Heb 8:13 and argued clearly by Paul in Ga 3:15-22. is a late word, here alone in N.T. (from , to set right or straight), used by Hippocrates for making straight misshapen limbs like in Heb 12:12. Here for reformation like (reform) in Ac 24:2f. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Heb 9:3; Heb 9:9).
Fuente: Robertson’s Word Pictures in the New Testament
The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.
Which stood in [] . The passage should be read thus : “according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of [ ] meats,” etc.
Meats and drinks and divers washings [ ] . Brwmasin, clean and unclean meats. pomasin drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Num 6:3; Lev 10:9. For baptismoiv washings see on ch. Heb 6:2.
And carnal ordinances [ ] . Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. Imposed [] . Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Act 14:10. This, however, is not probable.
Until the time of reformation [ ] .
Diorqwsiv N. T. o, o LXX, occasionally in Class. Diorqwma correction, amendment, Act 24:2. Diorqwsiv lit. making straight : used by medical writers of straightening a distorted limb. The verb diorqoun (not in N. T.) in LXX of mending one’s ways, Jer 7:3, 5; Wisd. 9 18. Of setting up or establishing, Isa 16:5; Isa 42:7. “The time of reformation” is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on ch. Heb 1:2. The gifts and offerings were only provisional, to tide the people over to the better time.
Fuente: Vincent’s Word Studies in the New Testament
1) “Which stood only in meats and drinks,” (monon epi bromasin) “Consisting only of or standing, supported only in meats (kai pomasin) and in drinks,” as offerings, gifts, and sacrifices, Lev 11:2-47. These meats for food and sacrifice, classed as clean and unclean of beasts, fowls, and fishes, could not remit sin, Col 2:16-17.
2) “And divers washings,” (kai diaphorois baptismois) “And in various (kind of) washings,” Lev 11:25; Lev 14:8; Lev 15:5; Num 19:7. These washings were matters of health, and hygienic in nature, never designed to make the one who was washed free from any hidden or open sin.
3) “And carnal ordinances,” (dikaiomata sarkos) “And ordinances of the flesh (carnal) desires; These carnal ordinances observed outwardly could not and did not of themselves change the inner spiritual state of any person, in ; Eph 2:15-16; Col 2:16-17.
4) “Imposed on them until the time of reformation,” (mechri kairou diorthoseos epikeimena) “Being or existing as imposed until a season of amendment,” an era of change should come, a rectification, thru the suffering death, resurrection, and ascension of Jesus Christ, Gal 3:19-25.
THE USES OF THE LAW
The law is, indeed, a looking-glass, able to represent the filthiness of the person; but the law gives not eyes to see that filthiness. Bring a looking-glass and set it before a blind man – he sees no more spots in his face than if he had none at all. Though the glass be a good glass, still the glass cannot give eyes; yet, if he had eyes, he would in the glass behold his blemished. The Apostle James compared the law to a looking-glass; and a faculty to represent is all the law possesseth. But it doth not impart a faculty to see what it represents. It is Christ alone who opens the eyes of men to behold their own vileness and guilt. He opens the eyes, and then, in the law, a man sees what he is.
III. of Truth
Fuente: Garner-Howes Baptist Commentary
10. Until the time of reformation, etc. Here he alludes to the prophecy of Jeremiah. (Jer 31:31.) (145) The new covenant succeeded the old as a reformation. He expressly mentions meats and drinks, and other things of minor importance, because by these trifling observances a more certain opinion may be formed how far short was the Law of the perfection of the Gospel. (146)
(145) Although the original text in the book refers to Jer 31:37, which warns of an ultimate rejection of Israel; it would seem that Jer 31:31 is more appropriate in the current context of reformation. — fj. ]
(146) See Appendix G 2.
Fuente: Calvin’s Complete Commentary
(10) Which stood only in . . .Better, only joined with meats and drinks and divers washings,carnal ordinances, imposed until a time of reformation. Here again the best authorities correct the received Greek text, omitting and before the word carnal, and so altering the next word as to make it descriptive of the gifts and sacrifices mentioned in Heb. 9:9. These sacrificeslooked at in themselves, as powerless to attain the end designed (Heb. 10:1; Heb. 10:4)are mere appendages of such regulations as deal with meats and drinks and washings. The character of this latter class of ordinances no one could mistake; and what the writer here says is that these powerless sacrifices belong to the same line of things. On the, washings see Note on Heb. 6:2. The preceding words would most naturally refer to meats, &c., of which men were required to partake (as Exodus 12; Lev. 7:15, et al.); but no doubt include the various restrictions and distinctions of the ceremonial law (Leviticus 11; Numbers 6, et al.). All these are ordinances of flesh, ordinances which relate to the outward state of things only; closely connected with the maintenance of external privileges and relations, but (in themselves) nothing more. Imposed, comp. Act. 15:10 : reformation, Heb. 8:7-12.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. In meats and drinks, and divers washings It is objected that the gifts and offerings did not consist in these. Nevertheless, it is true that all the sacrifices but the whole burnt offering, including the show-bread, were eaten, or at any rate were usual material of food, and so were meats; and there were various libations which were drinks; and lustrations which were divers washings.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 9:10 . . . . . . .] which, together with meats and drinks and divers washings, are only fleshly ordinances, imposed until the time of reformation . Apposition to , . . ., Heb 9:9 .
] belongs to , but is placed in advance of this on account of the addition . . .; and expresses the accession to something already present (Winer, Gramm. , 7 Aufl. p. 367 b ), or the existence externally side by side. Comp. e.g. Hom. Od . vii. 120: , ; Thucyd. ii. 101: .
Otherwise is it explained by others, in that they take in close combination, give to the signification “in reference to,” and place both words still in relation to Heb 9:9 . They then regard . . . either as nearer definition to (so, substantially, Vatablus, Schlichting, and others), or as opposition to (so Schulz, Ebrard, al .). But against the first supposition the material ground is decisive, that the presentation of sacrifices in reality had reference by no means exclusively to the expiation of offences against the ordinances regulative of food and lustrations; against the second, the linguistic ground that . . . must have been written instead of . . . Yet others take . . . in close conjunction with , Heb 9:9 . So perhaps already the Vulgate (perfectum facere servientem solummodo in cibis), then Luther (“him that does religious service only in meats and drink,” etc.), Estius, Corn. a Lapide, Olearius, Semler, Ernesti, Ewald, Hofmann, and others. But the additional words would too greatly drag, the thought resulting would be incommensurable with , and the formula in the sense indicated without example.
The are interpreted by Peirce, Chr. Fr. Schmid, Storr, Heinrichs, Maier, and others of the sacrificial meals ; by Bleek and de Wette, of the partaking of the paschal supper in particular. But the mention of these practices would be, here at any rate, something too special, and the words Heb 13:9 can furnish no standard for the interpretation of our passage. More correctly, therefore, is it thought in general of the meats and drinks permitted, as of those forbidden, in the Mosaic law. Comp. Col 2:16 ; Rom 14:17 . With regard to drinks, there are in the Mosaic law prohibitions only for special cases; comp. Num 6:3 ; Lev 10:9 ; Lev 11:34 . Comp. however, also Mat 23:24 ; Rom 14:21 .
] Comp. Exo 29:4 ; Lev 11:25 ; Lev 11:28 ; Lev 11:32 ; Lev 11:40 ; Lev 14:6-9 ; Lev 15:5 ff; Lev 16:4 ; Lev 16:24 ff.; Num 8:7 ; Num 19:17 ff., al .
] ordinances of the flesh, i.e. ordinances that relate to the flesh, and thus bear the impress of the earthly and transitory.
] imposed (only) until the time of reformation . The is the epoch of the promised New and more excellent Covenant (Heb 8:8 ff.), which has begun with the appearing of Christ.
] only here in the N. T.
] Oecumenius: , . Comp. Act 15:10 ; Act 15:28 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
Ver. 10. And carnal ordinances ] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Hence, Eze 20:25 , they are called “commandments that were not good,” because they commanded neither virtue nor vices in themselves; and ill people rested in the outward acts.
Till the time of reformation ] Gr. Of direction or correction, that is, evangelical and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day,Act 3:21Act 3:21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] only (consisting) in (supply or , and understand as pointing out the ground whereupon, the condition wherein, the offering of the subsisted. Some of the ancient Commentators joined with , “not able to perfect. in his conscience, only as regards meats and” So c., , , , . . . . And so recently Ebrard. But this is not the fact, as it would be here stated. The gifts and offerings, e. g. those of the day of atonement, had far other reference than merely to meats and drinks and washings: nay, these were parables in reference to higher things. Another set joined it with , “him who serveth under condition of meats” &c. But this is questionable as to usage, and would make a very lame and dragging sentence. Thl. apparently joins with below: , , . . . Others, as Grot., Bengel, Bleek, De Wette, give the meaning “ together with ,” which is hardly either philologically or contextually suitable. If be read, then on this view it would be more likely : if , it could hardly be said that the meats and drinks and washings were in the same sense as the . , seeing that they were only their conditions, not their cognates) meats and drinks and divers washings (probably the Writer has in mind both the legal and the Talmudical conditions imposed upon the . See the very parallel place, Col 2:16 . The law prescribed much about eating: nothing about drinking, except some general rules of uncleanness, such as Lev 11:34 , and in peculiar cases, such as the prohibition of wine to the Nazarite, Num 6:3 , and to the priests when on actual service in the tabernacle, Lev 10:9 . But subsequent circumstances and usage added other observances and precedents: as e. g. Dan 1:8 ; Hag 2:13 . See Mat 23:24 ; Rom 14:21 . So there is no necessity to suppose that the allusion is to the feasts after sacrifice (ch. Heb 13:10 ), or to the passover. The may refer to all the various washings ordained by the law, Exo 29:4 ; Lev 11:25 ; Lev 11:28 ; Lev 11:32 ; Lev 11:40 ; Lev 14:6-9 ; Lev 15:5 ff; Lev 16:4 ; Lev 16:24 ff.: Num 8:7 ; Num 19:17 ff. al. But it seems likely that not the sacerdotal washings, so much as those prescribed to or observed by the people, are mainly in view: such as those mentioned in Mar 7:4 ), ordinances of (the) flesh (i. e. belonging to flesh, as opposed to spirit. They regarded material things, gifts, sacrifices, meats, drinks, washings, which from their very nature could only affect the outward, not the inward man. Of course is in apposition with . The ordinary reading, , has, besides manuscript authority, these two objections against it: 1. seeing that the things mentioned were themselves , we should rather require (see above) : 2. we should have followed by , which, however possibly allowable, would certainly be very harsh), imposed (cf. Il. . 458, : also Act 15:10 ; Act 15:28 , which is a remarkable parallel. , . Thl.: who then, as c., quotes Act 15:10 ) until the season of rectification (i. e. when all these things would be better arranged, the substance put where the shadow was before, the sufficient grace where the insufficient type. , cf. ref. and Aristot. Polit. 8: . . See many more instances of its use in Lobeck’s note on Phryn. p. 250 f. The expression probably refers to ch. Heb 8:8 f., the time when God would make with His people a better covenant. I need hardly remind the reader who has kept pace with what has been said on above, that this is one and the same with that. Those who give another meaning there, yet agree in referring these words to Christian times).
Fuente: Henry Alford’s Greek Testament
Heb 9:10 . evidently introduces the positive aspect of the virtue of the “gifts and sacrifices,” thus more closely defining the gifts and sacrifices are not able to bring the worshipper into a final rest as regards conscience , only having effect so far as regards meats and drinks and divers washings ordinances of the flesh, not of the conscience, imposed until a time of rectification. The change of preposition from to need excite no surprise ( cf. Aristotle’s frequent change of preposition, e.g., Eth. Nic. , iv. 3, 26); and here there is a slight distinction in the reference. has frequently the meaning “in connection with,” “with regard to” as in Luk 12:52 ; Joh 12:16 ; Act 21:24 [see especially Donaldson’s excellent treatment of this preposition ( Greek Gram. , p. 518) showing that with the dative it signifies absolute superposition, i.e., rest upon , or close to , hence addition, subsequence and succession, then “that which is close by us as a suggesting cause, accompaniment, motive, or condition”. . , “we are cheerful on account of the prosperity of our friends”. “but were to give all these things names from in accordance with) the opinions of the great monster” (Plato, Rep . 493, c).] The meaning then is that the virtue ( ) of the gifts and sacrifices is only in relation to defilements occasioned by eating and drinking or neglecting the enjoined purifications. may either be construed as a contemptuous exclamation appended, or it may be softened by “which are”. “usque ad tempus correctionis”. is a making straight or right; used by Hippocrates of reducing a fracture, by Aristotle of repairing roads and houses, by Polybius of paying debts, of education, etc. It means, putting things right, bringing matters into a satisfactory state, and is thus used of the introduction of the new covenant, in confirmation of Heb 8:8 . No term could better express this writer’s view of the characteristic of Messianic times.
Fuente: The Expositors Greek Testament by Robertson
in = upon. Greek. epi. App-104.
washings. Greek. baptismos. App-115.
Carnal, &c. i.e. rites and ceremonies. Compare Act 15:10.
imposed on. Greek. epikeimai. See Luk 23:23.
reformation. Greek. diorthosis. Only here. In this verse is the Figure of speech Antimereia (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
10.] only (consisting) in (supply or , and understand as pointing out the ground whereupon, the condition wherein, the offering of the subsisted. Some of the ancient Commentators joined with ,-not able to perfect. in his conscience, only as regards meats and So c., , , , . … And so recently Ebrard. But this is not the fact, as it would be here stated. The gifts and offerings, e. g. those of the day of atonement, had far other reference than merely to meats and drinks and washings: nay, these were parables in reference to higher things. Another set joined it with , him who serveth under condition of meats &c. But this is questionable as to usage, and would make a very lame and dragging sentence. Thl. apparently joins with below: , , . . . Others, as Grot., Bengel, Bleek, De Wette, give the meaning together with, which is hardly either philologically or contextually suitable. If be read, then on this view it would be more likely : if , it could hardly be said that the meats and drinks and washings were in the same sense as the . , seeing that they were only their conditions, not their cognates) meats and drinks and divers washings (probably the Writer has in mind both the legal and the Talmudical conditions imposed upon the . See the very parallel place, Col 2:16. The law prescribed much about eating: nothing about drinking, except some general rules of uncleanness, such as Lev 11:34,-and in peculiar cases, such as the prohibition of wine to the Nazarite, Num 6:3,-and to the priests when on actual service in the tabernacle, Lev 10:9. But subsequent circumstances and usage added other observances and precedents: as e. g. Dan 1:8; Hag 2:13. See Mat 23:24; Rom 14:21. So there is no necessity to suppose that the allusion is to the feasts after sacrifice (ch. Heb 13:10), or to the passover. The may refer to all the various washings ordained by the law, Exo 29:4; Lev 11:25; Lev 11:28; Lev 11:32; Lev 11:40; Lev 14:6-9; Lev 15:5 ff; Lev 16:4; Lev 16:24 ff.: Num 8:7; Num 19:17 ff. al. But it seems likely that not the sacerdotal washings, so much as those prescribed to or observed by the people, are mainly in view: such as those mentioned in Mar 7:4), ordinances of (the) flesh (i. e. belonging to flesh, as opposed to spirit. They regarded material things, gifts, sacrifices, meats, drinks, washings, which from their very nature could only affect the outward, not the inward man. Of course is in apposition with . The ordinary reading, , has, besides manuscript authority, these two objections against it: 1. seeing that the things mentioned were themselves , we should rather require (see above) : 2. we should have followed by , which, however possibly allowable, would certainly be very harsh), imposed (cf. Il. . 458, : also Act 15:10; Act 15:28, which is a remarkable parallel. , . Thl.: who then, as c., quotes Act 15:10) until the season of rectification (i. e. when all these things would be better arranged, the substance put where the shadow was before, the sufficient grace where the insufficient type. , cf. ref. and Aristot. Polit. 8: . . See many more instances of its use in Lobecks note on Phryn. p. 250 f. The expression probably refers to ch. Heb 8:8 f.,-the time when God would make with His people a better covenant. I need hardly remind the reader who has kept pace with what has been said on above, that this is one and the same with that. Those who give another meaning there, yet agree in referring these words to Christian times).
Fuente: The Greek Testament
Heb 9:10. , only) The commandments concerning meats are as it were an appendage to the commandments concerning sacrifices; and this particle lessens the weight of that appendage. Sacrifices do not purge the conscience; meats have respect to the flesh. Concerning both, comp. ch. Heb 13:9, etc. Paul often puts , only, absolutely; 1Co 7:39; Gal 2:10; Gal 5:13; Php 1:27; 2Th 2:7.-, on) , with the Dative, implies something concurrent, as we have already remarked regarding the appendage; comp. Heb 9:15; Heb 9:17; Heb 9:26. Sacrifices concur in public worship, and meats also in daily life; while the same ceremonial law treats of both, and is wholly occupied with these and similar matters.-, in meats) of which some have never been allowed to any, others not to all, and not always, nor everywhere.-, in drinks) Lev 11:34; Num 6:3.- , in different washings) These were manifold, of the priests, of the Levites, of other men.-) The apposition of the nominative and an oblique case, as Luk 22:20, where see the note.-, of reformation) , LXX., , Jer 7:3; Jer 7:5; therefore the verbal , reformation, corresponds to the adjective , better, Heb 9:23.-, imposed, lying upon) as a burden, without intermission.
Fuente: Gnomon of the New Testament
in meats: Heb 13:9, Lev 11:2-47, Deu 14:3-21, Eze 4:14, Act 10:13-15, Col 2:16
divers: Heb 6:2,*Gr: Heb 10:22, Exo 29:4, Exo 30:19-21, Exo 40:12, Lev 14:8, Lev 14:9, Lev 16:4, Lev 16:24, Lev 17:15, Lev 17:16, Lev 22:6, Num 19:7-21, Deu 21:6, Deu 23:11
carnal: Heb 9:1, Heb 7:16, Gal 4:3, Gal 4:9, Eph 2:15, Col 2:20-22
ordinances: or, rites, or, ceremonies
until: Heb 2:5, Heb 6:5, Gal 4:4, Eph 1:10
Reciprocal: Exo 38:8 – the laver Lev 6:28 – General Lev 8:6 – washed Lev 11:8 – they are unclean Lev 11:25 – and be unclean Lev 13:6 – wash Lev 13:58 – be washed Num 8:7 – Sprinkle Num 19:2 – the ordinance Num 19:21 – General 1Ki 7:38 – ten lavers Psa 50:5 – made Eze 16:9 – washed Zec 9:11 – by the blood of thy covenant Mat 3:6 – were Mar 7:4 – except Mar 7:15 – nothing Joh 2:6 – after Joh 3:25 – about Joh 3:31 – he that is Joh 13:10 – He Act 10:15 – What Act 13:39 – from which Act 21:24 – and purify Rom 8:34 – It is Christ Rom 9:4 – the service Rom 14:2 – that 2Co 1:20 – all Gal 2:14 – the truth Gal 3:3 – having Col 2:14 – the handwriting 1Ti 4:8 – little Heb 7:18 – the weakness Heb 8:13 – he hath Heb 9:23 – the patterns Heb 10:14 – he
Fuente: The Treasury of Scripture Knowledge
Heb 9:10. Meats and drinks has reference to the regulations under the law of Moses concerning what they were to eat and drink. Washings is explained at chapter 6:2 on the word “baptisms.” Carnal ordinances refers to the outward ceremonies such as animal sacrifices and burning of incense, not that they were “carnal” in the sense of being sinful. Imposed is not used in the sense of forcing something unjustly upon them in the sense that we usually understand the word. Its meaning is that the ordinances were put in force over the people of that dispensation. Time of reformation means the institution of Christ. It is so called because Christ remodeled (reformed) the scheme of human redemption, by bringing into the world the last or final religious plan, of which those in force under the Mosiac system were types or figures, which were to be used until the Lord was ready to set up the completed form.
Fuente: Combined Bible Commentary
Heb 9:10. And the reason is plain, being only with meats, and drinks, and divers washings (or baptisms, a reference to the legal and traditional conditions of eating and drinking, comp. 1 Corinthians 8, and Col 2:16-23, and to the various baptisms commanded by the law both for people and priests).
Carnal ordinances. They may have been performed in a right spirit. They may have been accompanied by some spiritual blessing. But they were mainly material, not spiritual. They purified the flesh and not the spirit. They failed to meet the demands of the awakened conscience and to bring back that blessed fellowship with God which sin destroys. Burdensome in themselves (so the word imposed means, comp. Act 15:10-28), they were also inadequate for spiritual purposes. They were imposed on men to prepare them for better things, and for a better time, when all is to be put right in the conscience, in the life, and with God.
Such is the earthly sanctuary and its ordinances. The contrast, the time of reformationnot a time, as if there were several, not quite the time; the Greek simply marks the quality of the time itselfuntil what is to prove Gods set time, when all is to be made straightis described in the following verses.
Fuente: A Popular Commentary on the New Testament
Verse 10
Which stood, which service stood.–Carnal ordinances; outward and ceremonial ordinances.–Reformation; the introduction of the new and better system of the gospel.
Fuente: Abbott’s Illustrated New Testament
9:10 {5} [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, {g} imposed [on them] until the time of reformation.
(5) Another reason why they could not clear the conscience of the worshipper is because they were outward and carnal or material things.
(g) For they were as you would say, a burden, from which Christ delivered us.