Exegetical and Hermeneutical Commentary of Hebrews 9:12
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.]
12. neither ] “Nor yet.”
by the blood of goats and calves ] “by means of the blood of goats and calves,” (this is the order of the words in the best mss.). It is not meant that the sacrifices of the Old Covenant were useless, but only that when they were regarded as meritorious in themselves apart from the faith, and the grace of God, by which they could be blessed to sincere and humble worshippers they could neither purge the conscience, nor give access to God. When the Prophets speak of sacrifices with such stern disparagement they are only denouncing the superstition which regarded the mere opus operatum as sufficient apart from repentance and holiness (Hos 6:6; Isa 1:10-17, &c.).
by his own blood ] His own blood was the offering by which He was admitted as our High Priest and Eternal Redeemer into the Holy of Holies of God’s immediate presence (Heb 13:20; Rev 5:6).
once ] “once for all.”
into the holy place ] i.e. into the Holiest, as in Lev 16:3; Lev 16:9.
eternal redemption ] i.e. “the forgiveness of sins” (Eph 1:7), and ransom from sinful lives (1Pe 1:18-19) to the service of God (Rev 5:9). It should always be borne in mind that the Scriptural metaphors of Ransom and Propitiation describe the Atonement by its blessed effects as regards man. All speculation as to its bearing on the counsels of God, all attempts to frame a scholastic scheme out of metaphors only intended to indicate a transcendent mystery, by its results for us have led to heresy and error. To whom was the ransom paid? The question is idle, because “ransom” is only a metaphor of our deliverance from slavery. For nearly a thousand years the Church was content with the most erroneous, and almost blasphemous notion that the ransom was paid by God to the devil, which led to still more grievous aberrations. Anselm who exploded this error substituted for it another the hard forensic notion of indispensable satisfaction. Such terms, like those of “substitution,” “vicarious punishment,” “reconciliation of God to us” (for “of us to God”), have no sanction in Scripture, which only reveals what is necessary for man, and what man can understand, viz. that the love of God in Christ has provided for him a way of escape from ruin, and the forgiveness of sins.
having obtained for us ] The “for us” is rightly supplied; but the middle voice of the verb shews that Christ in His love to us also regarded the redemption as dear to Himself.
Fuente: The Cambridge Bible for Schools and Colleges
Neither by the blood of goats and calves – The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of the atonement the high priest took with him into the most holy place:
(1)The blood of a young bullock Lev 16:3, Lev 16:11, which is here called the blood of a calf, which he offered for his own sin; and,
(2)The blood of a goat, as a sin-offering for others; Lev 16:9, Lev 16:15. It was by, or by means of – dia – blood thus sprinkled on the mercyseat, that the high priest sought the forgiveness of his own sins and the sins of the people.
But by his own blood – That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or by means of that, that he sought the pardon of his people. That blood was not shed for himself – for he had no sin – and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these.
(1)The offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them.
(2)The blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own.
(3)That offered by the Jewish priest was only an emblem or type – for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul.
He entered into the holy place – Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the Holy of Holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a reason why sinners should be saved. It is not of course meant that he literally bore his own blood into heaven – as the high priest did the blood of the bullock and the goat into the sanctuary; or that he literally sprinkled it on the mercy-seat there, but that that blood, having been shed for sin, is now the ground of his pleading and intercession for the pardon of sin – as the sprinkled blood of the Jewish sacrifice was the ground of the pleading of the Jewish high priest for the pardon of himself and the people.
Having obtained eternal redemption for us – That is, by the shedding of his blood. On the meaning of the word redemption, see notes on Gal 3:13. The redemption which the Lord Jesus effected for his people is eternal. It will continue forever. It is not a temporary deliverance leaving the redeemed in danger of falling into sin and ruin, but it makes salvation secure, and in its effects extends through eternity. Who can estimate the extent of that love which purchased for us such a redemption? Who can be sufficiently grateful that he is thus redeemed? The doctrine in this verse is, that the blood of Christ is the means of redemption, or atones for sin. In the following verses the apostle shows that it not only makes atonement for sin, but that it is the means of sanctifying or purifying the soul.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. But by his own blood] Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law.
Once] Once for all, , in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim.
The holy place] Or sanctuary, , signifies heaven, into which Jesus entered with his own blood, as the high priest entered into the holy of holies with the blood of the victims which he had sacrificed.
Eternal redemption] . A redemption price which should stand good for ever, when once offered; and an endless redemption from sin, in reference to the pardon of which, and reconciliation to God, there needs no other sacrifice: it is eternal in its merit and efficacy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From his office and sanctuary he proceeds to clear up his service.
Neither by the blood of goats and calves; it was not about weak, typical, vanishing sacrifices, the blood of goats or young bulls, that he was concerned, as the Aaronical priests were, Lev 16:14,15, opened before, Heb 9:7; and this annually on the expiatory day, Lev 16:29,34; which could not satisfy injured justice, nor expiate sin, nor purge nor quiet the conscience of the offender, Heb 10:1-5.
But by his own blood; but with his own pure, precious, and unspotted blood, 1Pe 1:19. Not a drop or few drops must go for it; then what dropped from his body in his agony, from his head pierced by thorns, from his back when whipped, from his hands and feet when nailed on the cross, might have done; but it must be his own life-blood, the blood of the Second Adam dying by it for the first, Rom 5:8-20; Phi 2:6,8. And as it is the blood of Adam, that it may have value enough and worth, it must be the blood of him who is God too, with his own blood, Act 20:28. This price surmounts all treasures, Joh 6:51; 10:11,15.
He entered in once into the holy place; with this blood of the covenant he entered, immediately upon the breathing out of his soul on the cross, (the veil of the temple being rent asunder, and room made for the great High Priest to fulfil his type), into the holy of holiest in heaven, where never angel came, nor any but himself, till his now piercing through, rending the veil, and laying it open, Heb 10:19; compare Isa 57:15; and came with it to Gods throne of justice there, and made the everlasting atonement for sin, and so turned it into a throne of grace, fulfilling his type, and as the high priest did before the sacrifice was burnt or consumed, Lev 16:1-34. For the expiation of sin was not deferred by Christ to his ascension, forty-five days after his death, but was immediately on his giving up the Ghost by him performed; and in this he fulfilled all righteousness, Mat 3:15. This is the
once that he entered heaven for expiation, satisfying the injured justice of God by sin, fulfilled the law, and then publicly appeared at Gods throne, to show all was complete, Luk 23:43,45,46; Joh 19:30. This once he did that which the high priest did annually typify, but could never accomplish for so many hundred years together, Heb 9:26,28; 10:10,12,14. By which it is evident that one, and once, refers to the shedding of his blood as a sacrifice, and presenting of it to the Father, as completing propitiation work at that once for ever.
Having obtained eternal redemption for us; when he with the incense of his merit and prayer to the just and merciful Judge, even God his Father, sued for, found, obtained, and fully received eternal redemption for sinners; i.e. deliverance of their guilty persons from eternal death, full remission of all their sins, Rom 3:25,26, full reconciliation to God, 2Co 5:18,19,21, with an instating them into all spiritual good. This work is styled
eternal, because its virtue is of perpetual continuance, which freeth the duly qualified subjects {Col 1:21,23} from the guilt and punishment of all sins for ever.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Neither“Nor yet.”
by“through”;as the means of His approach.
goats . . . calvesnota bullock, such as the Levitical high priest offered for himself, anda goat for the people, on the day of atonement (Lev 16:6;Lev 16:15), year by year,whence the plural is used, goats . . . calves. Besides thegoat offered for the people the blood of which was sprinkled beforethe mercy seat, the high priest led forth a second goat, namely, thescapegoat; over it he confessed the people’s sins, putting them onthe head of the goat, which was sent as the sin-bearer into thewilderness out of sight, implying that the atonement effected by thegoat sin offering (of which the ceremony of the scapegoat is a part,and not distinct from the sin offering) consisted in the transfer ofthe people’s sins on the goat, and their consequent removal out ofsight. The translation of sins on the victim usual in other expiatorysacrifices being omitted in the case of the slain goat, but employedin the case of the goat sent away, proved the two goats were regardedas one offering [ARCHBISHOPMAGEE]. Christ’s death issymbolized by the slain goat; His resurrection to life by the livinggoat sent away. Modern Jews substitute in some places a cockfor the goat as an expiation, the sins of the offerers beingtransferred to the entrails, and exposed on the housetop for thebirds to carry out of sight, as the scapegoat did; the Hebrewfor “man” and “cock” being similar, gebher[BUXTORF].
by“through,”as the means of His entrance; the key unlocking the heavenly Holy ofHolies to Him. The Greek is forcible, “through THEblood of His own” (compare Heb9:23).
once“once forall.”
having obtainedhavingthereby obtained; literally, “found for Himself,” asa thing of insuperable difficulty to all save Divine Omnipotence,self-devoting zeal, and love, to find. The access of Christ to theFather was arduous (Heb 5:7).None before had trodden the path.
eternalThe entrance ofour Redeemer, once for all, into the heavenly holiest place,secures eternal redemption to us; whereas the Jewish highpriest’s entrance was repeated year by year, and the effect temporaryand partial, “On redemption,” compare Mat 20:28;Eph 1:7; Col 1:14;1Ti 2:5; Tit 2:14;1Pe 1:19.
Heb9:13-28. PROOF OF ANDENLARGEMENT ON, THE”ETERNAL REDEMPTION”MENTIONED IN Heb9:12.
For His blood, offered by Himself,purifies not only outwardly, as the Levitical sacrifices on the dayof atonement, but inwardly unto the service of the living God(Heb 9:13; Heb 9:14).His death is the inaugurating act of the new covenant, and of theheavenly sanctuary (Heb9:15-23). His entrance into the true Holy of Holies is theconsummation of His once-for-all-offered sacrifice of atonement(Heb 9:24; Heb 9:26);henceforth, His reappearance alone remains to complete our redemption(Heb 9:27; Heb 9:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither by the blood of goats and calves,…. With which the high priest entered into the holy place, within the vail, on the day of atonement, Le 16:14 for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer:
but by his own blood he entered in once into the holy place; which shows the truth of his human nature, and the virtue of its blood, as in union with his divine Person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the holy place made with hands, but into heaven itself; and that not every year, as the high priest, but “once” for all, having done his work; or as follows,
having obtained eternal redemption; for us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, “having found eternal redemption”; there seems to be an allusion to Job 33:24. This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on Ge 49:18.
“Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is
, “an everlasting redemption”:”
another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place; in Talmudic language it would be called x
x T. Shebuot, fol. 11. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Through his own blood ( ). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Heb 13:12; Acts 20:28.
Once for all (). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7).
Into the holy place ( ). Here, as in verses Heb 9:8; Heb 9:24 heaven itself.
Having obtained (). First aorist middle (indirect) participle of , simultaneous action with , and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ’s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (Joh 10:17). (from ) is a late word for the act of ransoming (cf. , ransom), in O.T. only here and Luke 1:68; Luke 2:38. But elsewhere (as in Luke 21:28; Rom 3:24; Heb 9:15; Heb 11:35). For “eternal” (, here feminine form) see 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced.
Fuente: Robertson’s Word Pictures in the New Testament
By the blood of goats and calves [ ] . Dia with, as ver. 11. Moscov originally a tender shoot or sprout : then offspring generally. Everywhere in the Bible calf or bullock, and always masculine.
His own blood. The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ ‘s offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ ‘s blood, it does not give us a real or an efficient atonement. Whatever significance may attach to the blood is derived from something else. See on ver. 14. Once [] . Rend. once for all.
Having obtained eternal redemption [ ] . Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain ” entered the sanctuary after having obtained redemption by his life, death, and resurrection “; for the work of redemption is crowned and completed by Christ ‘s ascension to glory and his ministry in heaven (see Romans 6). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been offered in the sanctuary. Eternal, see or ch. 6 2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more : a redemption not ritual, but profoundly ethical and spiritual. Lutrwsin redemption, only here, Luk 1:68; Luk 2:38. See on might redeem, Tit 2:4.
13 – 14. Justifying the preceding words, and answering the question, What has Christ to offer?
Fuente: Vincent’s Word Studies in the New Testament
1) “Neither by the blood of goats and calves,” (oude di haimatos tragon kai moschon) “Nor thru the blood of goats and calves,” Heb 10:4; did he enter the heavenly sanctuary as High Priest to make intercession for his people, especially the “true tabernacle,” the church, that he established, left on earth, Joh 17:6-9; Joh 17:15.
2) “But by his own blood,” (dia de tou idiou haimatos) “But through (by) the blood of his own,” Act 20:28; Eph 1:7; Col 1:14; 1Pe 1:19; Rev 1:5; Rev 5:9.
3) “He entered in once into the holy place,” (eiselthen ephapaks eis ta hagia) “He entered once for all,” for all people and for all times, not repeatedly, as earthly, carnal priests did! “Into the Holies,” the. inner sanctum, that is heaven itself, Heb 9:26; Heb 9:28; Zec 3:9; Heb 10:10.
4) “Having obtained eternal redemption for all,” (aionian lutrosin euramenos) “Having found eternal redemption, Isa 53:10; Dan 9:24; Tit 2:14.
REDEMPTION
Once when I was revisiting my native village, I was going to a neighboring town to preach, and saw a young man coming from a house with a wagon, in which was seated an old woman. I felt interested in them, and asked my companion who they were. I was told to look at the adjoining meadow and pasture, and at the great barns that were on the farm, as well as a good house. “Well,” said my companion, “that young man’s father drank that all up, and left his wife in the poorhouse. The young man went away and worked until he had got money enough to redeem that farm, and now it is his own, and he is taking his mother to church.” That is an illustration of redemption. In the first Adam we have lost all, but the second Adam has redeemed everything by His death.
– D. L. Moody
Fuente: Garner-Howes Baptist Commentary
12. Neither by the blood of goats, etc. All these things tend to show that the things of Christ so far excel the shadows of the Law, that they justly reduce them all to nothing. For what is the value of Christ’s blood, if it be deemed no better than the blood of beasts? What sort of expiation was made by his death, if the purgations according to the Law be still retained? As soon then as Christ came forth with the efficacious influence of his death, all the typical observances must necessarily have ceased.
Fuente: Calvin’s Complete Commentary
12. Neither by Rather, through, as noted on last verse. The former is through a space, this through an instrumentality. These two meanings of through are fundamentally one, for the action is viewed as passing through the instrument to its effect.
Goats and calves The goat and bullock sacrificed on the great day of atonement.
But by his own blood As the blood is the life, so the shedding of blood is the ritual symbol of death. And the blood of Christ is the visual and verbal symbol of his efficaciously offered life.
The holy place The place antitypical to the earthly holy of holies, into which the typical high priest annually entered, that is, the highest heavens. But, as in Heb 9:11 it is said that Christ passed through the more perfect tabernacle, (including, of course, the whole tabernacle, both apartments,) and here it is said he entered the most holy, what could this holy be which is reached after passing through the antitypical tabernacle? And Delitzsch answers that it is something above the highest heavens, that is, the heaven of the angels and glorified saints; namely, it is the placeless innermost essence of the infinite God himself. All of which seems a most useless speculation. To pass through a building does not mean, in any language, to pass straight through its rooms, and then straight through its farthest wall into a space outside and beyond. It would be perfectly natural to say that the Jewish high priest passed through the tabernacle to the mercy seat, which stood against the back wall of the rear apartment. And so our High Priest passed through the heavens into the highest heavens.
Having obtained By the completed offering of his life. But though the work was done, there still was to be its potential presentation in heaven, and its divine acceptance and eternal ratification.
Redemption Lutrosis, a ransom; for which, in its primary and usual sense, a lutron or ransom price is given. What the ransom price is, is declared by Jesus himself in Mat 20:28, (where see note,) namely, “his life.” And in the present passage the type of the redemption is the sacrificial victim dying in the stead of the sinful offerer. This redemption is eternal, in the endlessness of the deliverance it finally effects; in its non-repetition, being made once for all; and in contrast with the Jewish high priestly atonement which served but for a single year, and so must be persistently repeated.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.’
Nor did He enter it through the blood of mere goats and calves, as was true of the earthly High Priest on the annual Days of Atonement. That but spoke in shadows and would not be effective in Heaven. It was never fully satisfactory. Rather He entered through the efficacy of His own blood, shed on earth for the sins of men, but heavenly in its effectiveness. And through that shedding of blood He entered once for all, never having to withdraw, into the heavenly Holy Place, having through His sacrifice of Himself obtained eternal redemption for those who are His own. Satisfaction was complete. No other sacrifice would ever be required, and He now had permanent presence there as the Representative of His own people in order to act on their behalf.
We note that there is no description of His taking His blood into the heavenly sanctuary. That would have been an unnecessary crudity. It was the effectiveness of the shedding of His blood that He bore into the heavenly sanctuary, which was itself ‘once-for-all’.
‘Eternal redemption.’ That is, it was an act of redemption of His own true elect people (Mar 10:45) that would have eternal effects, and result in eternal life, through His sacrifice on the cross and the shedding of His blood. It is the redemption of ‘the age to come’. It includes the thought of deliverance from slavery, payment of their debts as their Kinsman Redeemer and deliverance through the paying of a price. And this redemption was accomplished once-for-all prior to His entry into the heavenly sanctuary. His continuing ministry in the heavenly sanctuary is not sacerdotal in any way, His once-for-all sacrifice has provided full and complete atonement, but is a ministry of representation for His people.
Thus we have the emphasis that there was one sacrifice offered once-for-all, one entry into God’s presence made once-for-all, and one redemption accomplished once-for-all. Apart from His continuing intercession His High Priestly work was complete. There was no shortfall in what He had accomplished.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 9:12. Neither by the blood of goats, &c. This and the preceding verse may be connected and paraphrased as follows: “But Christ an High-priest of good things to be afterwards bestowed, being come, through a greater and more perfect tabernacle, which was not, as the Jewish tabernacle, made with hands, or fashioned by men; being come (I say,) to the holy of holies, he entered once thereinto, not indeed with the blood of goats and calves, as the high-priests did,having attained eternal redemption for all his faithful people,a redemption, of which all the remissions and all the benefits procured by the ministration of the Aaronical priesthood, were but very imperfect figures.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 9:12 . ] nor . is written by the author, misled by the foregoing notes of negation: and , whereas, properly, ought to have been written, since that which is introduced by is parallel, not to the negative expressions further characterizing the , but to the preceding .
] by (by means of) blood of goats and calves , by which the entrance of the earthly high priests into the Most Holy Place was made possible on the great day of atonement. Comp. Lev 16:14-15 .
] the Levitical high priest entered the Most Holy Place not merely by means of the blood of animals, he entered at the same time with this blood (Heb 9:7 ). The author, however, has respect, with reference to the Levitical high priest also, only to the former notion, since only this, and not at the same time the latter, was suitable for application to Christ (Schlichting). If he had desired that the notion of the should also be supplied in thought in our passage (Kurtz), he would have known how to express likewise this “somewhat gross material conception” (Bleek II.).
] once for all . Corresponds to the following .
] into the inner sanctuary of heaven .
] having obtained (by His sacrificial death) eternal redemption . Incorrectly do Ebrard, Delitzsch, Alford, Maier, and Moll take as something coinciding in point of time with . If it had been so intended, the participle present would have been placed instead of .
signifies: to find (for oneself), obtain . The became Christ’s peculiar possession, thus since He Himself, as the Sinless One, needed it not to make it over to those who believe in Him.
This is the ransoming, i.e. redemption from the guilt and punishment of sin, and it is called , eternal , or of indefeasible validity, in opposition to the sacrifices of the O. T. priests, which had to be renewed every year, since they were designed each for the [typical] expiation of the sins of a single year.
The feminine formation in the N. T. only here and 2Th 2:16 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 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 .
Ver. 12. Neither by the blood of calves ] As the Levitical high priest did, Heb 9:7 .
Having obtained ] Gr. , having found. See Rom 4:1 . The Latins also use invenire or acquirere, to find, for to obtain. See also Mat 16:25 . Christ overcame by suffering, and by his own blood purchased his Church, as an Aceldama, or field of blood.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Heb 9:12 . Not only was the place of ministry different, the sacrifice offered also was different. “Not without blood,” could the High Priest make his annual entry (Heb 9:7 ), but it was with the blood of a calf for himself and of a he-goat for the people. In LXX of Lev 16 the is uniformly called but in Aquila’s version is used in Heb 9:8 and in Symmachus in Heb 9:8 ; Heb 9:10 . , “So only could He enter for us . As the Eternal Son He has a right there; as the High Priest of man, He enters in virtue of the sacrifice of Himself” (Vaughan). , as in Heb 7:27 , in contrast to the ever-recurring annual entrance; and preparing the way for the statement of the last clause, . Rutherford ( New Phryn. , p. 215) says for represents a common corruption of late Greek, but Veitch seems to think instances of its occurrence in Attic have been tampered with. See Tholuck in loc .; and Blass, G.G. , p. 45. Probably the aorist participle here expresses the result of the action of the main verb, . “But it is possible that is used to describe the whole High Priestly act, including both the entrance into the holy place and the subsequent offering of the blood, and that is thus a participle of identical action. In either case it should be translated not having obtained as in R.V. but obtaining or and obtained ” (Burton M. & T. , 66). [Weiss accurately “Der nachgestellte Participialsatz drckt aus, was in und mit diesem Eingehen geschah”.] On the use of the Mid. in N.T. see Thayer, s.v . Here it can only mean that Christ obtained salvation by offering Himself. must, in consistency with the passage, be understood of the deliverance from guilt which enabled the worshipper to enter God’s presence. From this flow all other spiritual blessings. It is here termed in contrast to the deliverance achieved by the Levitical High Priest, which had to be repeated year by year. Christ obtained a redemption which was absolute and for ever valid.
Fuente: The Expositors Greek Testament by Robertson
Neither. Greek. oude.
once. Greek. ephapax. See Heb 7:27.
obtained = found, as in Heb 4:16 (find).
eternal. App-151.
redemption. Greek. lutrosis. Only here and Luk 1:68; Luk 2:38.
Fuente: Companion Bible Notes, Appendices and Graphics
Heb 9:12. , of goats and calves) One goat and one bullock was sacrificed at one time, Lev 16:9; Lev 16:3 : but that particular animal was not by itself better than all the animals of the same species; therefore it is here put in the plural number An additional reason besides, for the plural, was the annual repetition of the sacrifices. , LXX., , Lev 16:9; Lev 16:3, and elsewhere.- , into the holy place) into heaven, Heb 9:24. , eternal) not merely for a day or a year.-, having found or obtained) So, I have found a ransom, Job 33:24. The zeal of Him who has found or obtained, as also His fidelity and wisdom, are denoted: the newness and joyousness of the finding or thing found, ch. Heb 10:20. The access of Christ to the Father was arduous; ch. Heb 5:7. No one previously had trodden the way of life; Act 2:28; Joh 3:13. Christ could not but find: but yet to seek was a matter of labour and difficulty.
Fuente: Gnomon of the New Testament
From the comparison between the tabernacle of old and that of the high priest of the new covenant, there is a procedure in this verse unto another, between his sacerdotal actings and those of the high priest under the ,law. And whereas, in the description of the tabernacle and its especial services, the apostle had insisted in a peculiar manner on the entrance of the high priest every year into the most holy place, which was the most solemn and most mystical part of the tabernacle service, in the first place he gives an account of what answered thereunto in the sacerdotal administrations of Christ; and how much on all accounts, both of the sacrifice in the virtue whereof he entered into the most holy place, and of the place itself whereinto he entered, and of the time when, it did in glory and efficacy excel that service of the high priest under the law.
Heb 9:12. , , .
. Syr., , by the blood of his own soul or life. He made his soul an offering for sin, Isa 53:10. Blood is the life of the sacrifice. . Syr., , one time; not many times, not once every year, as they did under the law. .
Syr., . , into the house of the sanctuary; less properly, for by that expressionthe old tabernacle is intended, but the apostle respects heaven itself. In sancta, sancta sanctorum, sacrarium; that which answers unto the most holy place in the tabernacle, where was the throne of God, the ark and mercy-seat. . Vulg., aeterna redemptione inventa; aeternam redemptionem nactus; aeterna redemptione acquisita; most properly, and according unto the use of the word in all good authors.
Heb 9:12. Neither by the blood of goats and calves, but by his own blood he entered in once into the [most] holy place, having obtained eternal redemption.
In this verse there is a direct entrance into the great mystery of the sacerdotal actings of Christ, especially as unto the sacrifice he offered to make atonement tot sin. But the method which the apostle proceedeth in is what he was led unto by the proposal he had made of the types of it under the law; wherefore he begins with the complement or consequent of it, in answer unto that act or duty of the high priest wherein the glory of his office was most conspicuous, which he had newly mentioned.
And here, because part of our design in the exposition of this whole epistle is to free and vindicate the sense of it from the corrupt glosses which the Socinians, and some that follow them, have cast upon it, I shall on this great head of the sacrifice of Christ particularly insist on the removal of them. And indeed the substance of all that is scattered up and down their writings against the proper sacrifice of Christ, and the true nature of his sacerdotal office, is comprised in the comment on this epistle composed by Crellius and Schlichtingius I shall therefore first examine their corrupt wrestings of the words and false interpretations of them, before. I proceed unto their exposition.
They begin, Nunc etiam opponit sacrificium ipsius Christi, sacrificio pontificis antiqui. This is the , of their interpretation of this and the following verses. If this be not so, all that they afterwards assert, or infer from it, falls of itself. But this is most false. There is not any thing directly either of the sacrifice of Christ or of the high priest, but only what was consequent unto the one and the other; yea, there is that which excludes them from being intended. The entrance of the high priest into the holy place was not his sacrifice. For it supposed his sacrifice to be offered before, in the virtue whereof, and with the memorial of it, he so entered; that is, with the blood of goats and calves. For all sacrifices were offered at the brazen altar; and that of the high priest on the day of expiation is expressly declared so to have been, Leviticus 16. And the entrance of Christ into heaven was not his sacrifice, nor the oblation of himself. For he offered himself unto God with strong cries and supplications; but his entrance into heaven was triumphant. So he entered into heaven by virtue of his sacrifice, as we shall see; but his entrance into heaven was not the sacrifice of himself.
They add in explication hereof:
Pontifex antiquus per sanguinem hircorum et vitulorum ingrediebatur in sancta, Christus vero non per sanguinem tam vilem, seal pretiosissimum; quod alius esse non potuit quam ipsius proprius. Nam sanguis quidem humanus sanguine brutorum, sed sanguis Christi, sanguine caeterorum omnium hominum longe est pretiosior; cum ipse quoque caeteris hominibus omnibus imo omnibus creaturis longe sit praestantior, Deoque charior et proprior, utpote unigenitus eius Filius.
What they say of the preciousness of the blood of Christ above that of brute creatures, is true; but they give two reasons for it, which comprise not the true reason of its excellency as unto the ends of his sacrifice:
1. They say, it was the blood of a man.
2. That this man was more dear to God than all other creatures, as his only-begotten Son. Take these last words in the sense of the Scripture, and the true reason of the preciousness and efficacy of the blood of Christ in his sacrifice is assigned; take them in their sense, and it is excluded. The Scripture by them intends his eternal generation, as the Son of the Father; they, only his nativity of the blessed Virgin, with his exaltation after his resurrection. But the true excellency and efficacy of the blood of Christ in his sacrifice was from his divine person, whereby God purchased his church with his own blood, Act 20:28.
Nor do I know of what consideration the preciousness of the blood of Christ can be with them in this matter; for it belonged not unto his sacrifice, or the oblation of himself, as they pretend. For they would have the offering of himself to consist only in his entrance into heaven, and appearing in the presence of God, when, as they also imagine, he had neither flesh nor blood.
They proceed unto a speculation about the use and signification of the preposition per, by, or :
Notandum est auctorem, ut ele-gantiae istius comparationis consuleret, usum esse in priori membro voce, per;licet pontifex legalis non tantum per sanguinem hircorum et vitulorum, hoc est, fuso prius sanguine istorum animalium, seu interveniente sanguinis eorum fusione, sed etism cum ipsorum sanguine in sancta fuerit ingressus, Heb 9:7. Verum quia in Christi sacrificio similitudo eousque extendi non potuit, cum Christus non alienum sed suum sanguinem fuderit, nec sanguinem suum post mortem, sed seipsum, et quidem jam immortalem, depositis carnis et sanguinis exuviis, quippe quae regnum Dei possidere nequeant, in coelesti illo tabernaculo obtulerit; proindeque non cum sanguine, sed tantum fuso prius sanguine, seu interveniente sanguinis sui fusione in sancta fuerit ingressus; idcirco auctor minus de legali pontifice dixit quam res erat; vel potius ambiguitate particulae, per,quae etiam idem quod cum,in sacris literis significare solet, comparationis concinnitati consulere voluit.
The design of this whole discourse is to overthrow the nature of the sacrifice of Christ, and to destroy all the real similitude between it and the sacrifice of the high priest; the whole of its sophistry being animated by a fancied signification of the preposition per, or falsely-pretended reason of the use of it by the apostle. For,
1. The high priest did indeed carry of the blood of the sacrifice into the holy place, and so may be said to enter into it with blood; as it is said he did it not without blood, Heb 9:7 : yet is it not that which the apostle hath here respect unto; but it is the sacrifice at the altar, where the blood of it was shed and offered, which he intends, as we shall see immediately.
2. There is therefore nothing less ascribed unto the high priest herein than belonged unto him; for all that is intended is, that he entered into the holy place by virtue of the blood of goats and calves which was offered at the altar. Less than his due is not ascribed unto him, to make the comparison fit and meet, as is boldly pretended. Yea,
3. The nature of the comparison used by the apostle is destroyed by this artifice; especially if it be considered as a mere comparison, and not as the relation that was between the type and the antitype; for that is the nature of the comparison that the apostle makes between the entrance of the high priest into the holy place and the entrance of Christ into heaven. That there may be such a comparison, that there may be such a relation between these things, it is needful that they should really agree in that wherein they are compared, and not by force or artifice be fitted to make some kind of resemblance the one of the other. For it is to no purpose to compare things together which disagree in all things; much less can such things be the types one of another. Wherefore the apostle declares and allows a treble dissimilitude in the comparates, or between the type and the antitype: for Christ entered by his own blood, the high priest by the blood of goats and calves; Christ only once, the high priest every year; Christ into heaven, the high priest into the tabernacle made with hands. But in other things he confirms a similitude between them; namely, in the entrance of the high priest into the holy place by the blood of his sacrifice, or with it. But by these men this is taken away, and so no ground of any comparison left; only the apostle makes use of an ambiguous word, to frame an appearance of some similitude in the things compared, whereas indeed there is none at all! For unto these ends he says, by the blood, whereas he ought to have said, with the blood. But if he had said so, there would have been no appearance of any similitude between the things compared. For they allow not Christ to enter into the holy place by or with his own blood in any sense; not by virtue of it as offered in sacrifice for us, nor to make application of it unto us in the fruits of his oblation for us. And what similitude is there between the high priest entering into the holy place by the blood of the sacrifice that he had offered, and the Lord Christ entering into heaven without his own blood, or any respect unto the virtue of it as offered in sacrifice?
4. This notion of the sacrifice or oblation of Christ to consist only in his appearance in heaven without flesh or blood, as they speak, overthrows all the relation of types or representations between it and the sacrifices of old. Nay, on that supposition, they were suited rather to deceive the church than instruct it in the nature of the great expiatory sacrifice that was to be made by Christ. For the universal testimony of them all was, that atonement and expiation of sin was to be made by blood, and no otherwise; but according unto these men, Christ offered not himself unto God for the expiation of our sins until he had neither flesh nor blood.
5. They say, it is true, he offered himself in heaven, fuse prius sanguine. But it is an order of time, and not of causality, which they intend. His blood was shed before, but therein, they say, was no part of his offering or sacrifice. But herein they expressly contradict the Scripture and themselves. It is by the offering of Christ that our sins are expiated, and redemption obtained. This the Scripture doth so expressly declare as that they cannot directly deny it. But these things are constantly ascribed unto the blood of Christ, and the shedding of it; and yet they would have it that Christ offered himself then only, when he had neither flesh nor blood.
They increase this confusion in their ensuing discourse:
Aliter enim ex parte Christi res sese habuit, quam in illo antique. In antique illo, ut in aliis quae pro peccato lege divina constituta erant, non offerebatur ipsum animal mactatum, hoc est, nec in odorem suavitatis, ut Scriptura loquitur, adolebatur, sod renes ejus et adeps tantum; nec inferebatur in sancta, sed illius sanguis tantum. In Christi autem sacrificio, non sanguis ipsius quem mactatus effudit, sod ipse offerri, et in illa sancta coelestia ingredi debuit. Idcirco infra Heb 9:14, dicitur, seipsum, non vero sanguinem suum Deo obtulisse; licet alias comparatio cum sacrificiis expiatoriis postulare videretur, ut hoc posterius potius doceretur.
1. Here they fully declare, that, according to their notion, there was indeed no manner of similitude between the things compared, but that, as to what they are compared in, they were opposite, and had no agreement at all. The ground of the comparison in the apostle is, that they were both by blood, and this alone. For herein he allows a dissimilitude, in that Christs was by his own blood, that of the high priest by the blood of goats and calves. But according unto the sense of these men, herein consists the difference between them, that the one was with blood, and the other without it; which is expressly contradictory to the apostle.
2. What they observe of the sacrifices of old, that not the bodies of them, but only the kidneys and fat were burned, and the blood only carried into the holy place, is neither true nor any thing to their purpose. For,
(1.) The whole bodies of the expiatory sacrifices were burnt and consumed with fire; and this was done without the camp, Lev 16:27, to signify the suffering of Christ, and therein the offering of his body without the city, as the apostle observes, Heb 13:11-12
(2.) They allow of no use of the blood in sacrifices, but only as to the carrying of it into the holy place: which is expressly contradictory unto the main end of the institution of expiatory sacrifices; for it was that by their blood atonement should he made on the altar, Lev 17:11. Wherefore there is no relation of type and antitype, no similitude for a ground of comparison between the sacrifice of Christ and that of the high priest, if it was not made by his blood.
(3.) Their observation, that in verse 14 the Lord Christ is said to offer himself, and not to offer his blood, is of no value. For in the offering of his blood Christ offered himself, or he offered himself by the offering of his blood; his person giving the efficacy of a sacrifice unto what he offered. And this is undeniably asserted in that very verse. For the purging of our consciences from dead works, is the expiation of sin; but Christ, even according to the Socinians, procured the expiation of sin by the offering of himself; yet is this here expressly assigned unto his blood, How much more shall the blood of Christ purge your conscience from dead works? Wherefore in the offering of himself he offered his blood.
They add, as the exposition of these words, He entered into the holiest;
Ingressus in sancta, necessario ad sacrificium istud requiritur. Nec anteoblatio, in qua sacrificii ratio potissimum consistit, peragi potuit, cum ea in sanctis ipsis fieri debuerit. Hinc manifestum est pontificis nostri oblationem et sacrificium non in truce, sed in coelis peractam esse, et adhuc peragi.
Ans. 1. What they say at first is true; but what they intend and infer from thence is false. It is true that the entrance into the holy place, and carrying of the blood in thither, did belong unto the anniversary sacrifice intended; for God had prescribed that order unto its consummation and complement. But that the sacrifice or oblation did consist therein is false; for it is directly affirmed that both the bullock and goat for the sin-offering were offered before it, at the altar, Lev 16:6; Lev 16:9.
2. It doth not therefore hence follow, as is pretended, that the Lord Christ offered not himself a sacrifice unto God on the earth, but did so in heaven only; but the direct contrary doth follow. For the blood of the sin-offering was offered on the altar, before it was carried into the holy place; which was the type of Christs entrance into heaven.
3. What they say, that the sacrifice of Christ was performed or offered in heaven, and is yet so offered, utterly overthrows the whole nature of his sacrifice. For the apostle everywhere represents that to consist absolutely in one offering, once offered, not repeated or continued. Herein lies the foundation of all his arguments for its excellency and efficacy. Hereof the making of it to be nothing but a continued act of power in heaven, as is done by them, is utterly destructive.
What they add in the same place about the nature of redemption, will be removed in the consideration of it immediately. In the close of the whole they affirm, that the obtaining of everlasting salvation by Christ was not an act antecedent unto his entering into heaven, as the word seems to import, , having obtained; but it was done by his entrance itself into that holy place; whence they would rather read the word in the present tense, obtaining. But whereas our redemption is everywhere constantly in the Scripture assigned unto the blood of Christ, and that alone, Eph 1:7; Col 1:14; 1Pe 1:18-19; Rev 5:9, Hast redeemed us unto God by thy blood, it is too great a confidence, to confine this work unto his entrance into heaven, without any offering of his blood, and when he had no blood to offer. And in this place, the redemption obtained is the same upon the matter with the purging of our consciences from dead works, Heb 9:14, which is ascribed directly unto his blood.
These glosses being removed, I shall proceed unto the exposition of the words.
The apostle hath a double design in this verse and those two that follow:
1. To declare the dignity of the person of Christ in the discharge of his priestly office above the high priest of old. And this he doth,
(1.) From the excellency of his sacrifice, which was his own blood;
(2.) The holy place whereinto he entered by virtue of it, which was heaven itself; and,
(3.) The effect of it, in that by it be procured eternal redemption:
which he doth in this verse.
2. To prefer the efficacy of this sacrifice of Christ for the purging of sin, or the purification of sinners, above all the sacrifices and ordinances of the law, Heb 9:13-14.
In this verse, with respect unto the end mentioned, the entrance of Christ into the holy place, in answer unto that of the legal high priest, described Heb 9:7, is declared. And it is so,
1. As unto the way or means of it;
2. As unto its season
3. As unto its effect: in all which respects Christ was manifested in and by it to be fax more excellent than the legal high priest.
1. The manner and way of it is expressed,
(1.) Negatively; it was not by the blood of goats and calves.
(2.) Positively; it was by his own blood.
2. For the time of it, it was once, and but once.
3. The effect of that blood of his, as offered in sacrifice, was, that he obtained thereby eternal redemption.
The thing asserted is the entrance of Christ, the high priest, into the holy place. That he should do so was necessary, both to answer the type and for the rendering his sacrifice effectual in the application of the benefits of it unto the church, as it is afterwards declared at large. And I shall open the words, not in the order wherein they lie in the text, but in the natural order of the things themselves. And we must show,
1. What is the holy place whereinto Christ entered.
2. What was that entrance.
3. How he did it once; whereon will follow,
4. The consideration of the means whereby he did it,
5. With the effect of that means:
1. For the place whereinto he entered, it is said he did so , into the holies. It is the same word whereby he expresseth the sanctuary, the second part of the tabernacle, whereinto the high priest entered once a-year. But in the application of it unto Christ, the signification of it is changed. He had nothing to do with, he had no right to enter into that holy place, as the apostle affirms, Heb 8:4. That, therefore, he intends which was signified thereby; that is, heaven itself, as he explains it in Heb 9:24. The heaven of heavens, the place of the glorious residence of the presence or majesty of God, is that whereinto he entered.
2. His entrance itself into this place is asserted: He entered. This entrance of Christ into heaven upon his ascension may be considered two ways:
(1.) As it was regal, glorious and triumphant; so it belonged properly unto his kingly office, as that wherein he triumphed over all the enemies of the church. See it described, Eph 4:8-10, from Psa 68:18. Satan, the world, death, and hell, being conquered, and all power committed unto him, he entered triumphantly into heaven. So it was regal
(2.) As it was sacerdotal. Peace and reconciliation being made by the blood of the cross, the covenant being confirmed, eternal redemption obtained, he entered as our high priest into the holy place, the temple of God above, to make his sacrifice effectual unto the church, and to apply the benefits of it thereunto.
3. This he did once only, once for all. In the foregoing description of the service of the high priest, he shows how he went into the holy place once every year; that is, on one day, wherein he went to offer. And the repetition of this service every year proved its imperfection, seeing it could never accomplish perfectly that whereunto it was designed, as he argues in the next chapter. In opposition hereunto, our high priest entered once only into the holy place; a full demonstration that his one sacrifice had fully expiated the sins of the church.
4. Of this entrance of Christ it is said,
(1.) Negatively, that he did not do it by the blood of goats and calves. And this is introduced with the disjunctive negative, , neither; which refers unto what was before denied of him, as unto his entrance into the tabernacle made with hands. He did not do so, neither did he make his entrance by the blood of goats and calvesA difference from and opposition unto the entrance of the high priest annually into the holy place is intended. It must therefore be considered how he so entered.
This entrance is at large described, Leviticus 16. And,
[1.] It was by the blood of a bullock and a goat, which the apostle here renders in the plural number, goats and calves, because of the annual repetition of the same sacrifice.
[2.] The order of the institution was, that first the bullock or calf was offered, then the goat; the one for the priest, the other for the people. This order belonging not at all unto the purpose of the apostle, he expresseth it otherwise, goats and calves.
is a goat; a word that expresseth totum genus caprinum, that whole kind of creature, be it young or old. So the goats of his offering were , kids, Heb 9:5; that is, young he-goats, for the precise time of their age is not determined. So the bullock the priest offered for himself was , juvencus ex genere bovino; which is , for it expresseth genus vitulinum, all young cattle. Concerning these it is intimated, in this negative as unto Christ, that the high priest entered into the holy place , by their blood; which we must inquire into.
Two things belonged unto the office of the high priest, with respect unto this blood. For,
[1.] He was to offer the blood both of the bullock and the goat at the altar for a sin-offering, Lev 16:9; Lev 16:11. For it was the blood wherewith alone atonement was to be made for sin, and that at the altar, Lev 17:11; so far is it from truth that expiation for sin was made only in the holy place, and that it is so by Christ without blood, as the Socinians imagine.
[2.] He was to carry some of the blood of the sacrifice into the sanctuary, to sprinkle it there, to make atonement for the holy place, in the sense before declared. And the inquiry is, which of these the apostle hath respect unto.
Some say it is the latter; and that here is put for , by for with. He entered with the blood of goats and calves; namely, that which he carried with him into the holy place. So plead the Socinians and those that follow them, with design to overthrow the sacrifice which Christ offered in his death and bloodshedding, confining the whole expiation of sin, in their sense of it, unto what is done in heaven. But I have before disproved this surmise. And the apostle is so far from using the particle
improperly for , so to frame a comparison between things wherein indeed there was no similitude, as they dream, that he useth it on purpose to exclude the sense which , with, would intimate: for he doth not declare with what the high priest entered into the holy place, for he entered with incense as well as with blood; but what it was by virtue whereof he so entered as to be accepted with God. So it is expressly directed, Lev 16:2-3,
Speak unto Aaron thy brother, that he come not at all times into the holy place…. With a young bullock for a sin-offering, and a ram for a burnt-offering, shall he come.
Aaron was not to bring the bullock into the holy place, but he had right to enter into it by the sacrifice of it at the altar. Thus, therefore, the high priest entered into the holy place by the blood of goats and calves; namely, by virtue of the sacrifice of their blood which he had offered without at the altar. And so all things do exactly correspond between the type and the antitype. For,
(2.) It is affirmed positively of him that he entered by his own blood, and that in opposition unto the other way; ( for ), but by his own blood.
It is a vain speculation, contrary to the analogy of faith, and destructive or the true nature of the oblation of Christ, and inconsistent with the dignity of his person, that he should carry with him into heaven a part of that material blood which was shed for us on the earth. This some have invented, to maintain a comparison in that wherein is none intended. The design of the apostle is only to declare by virtue of what he entered as a priest into the holy place. And this was by virtue of his own blood when it was shed, when he offered himself unto God. This was that which laid the foundation of, and gave him right unto the administration of his priestly office in heaven. And hereby were all those good things procured which he effectually communicates unto us in and by that administration.
This exposition is the center of all gospel mysteries, the object of the admiration of angels and men unto all eternity. What heart can conceive, what tongue can express, the wisdom, grace, and love, that are contained therein? This alone is the stable foundation of faith in our access unto God. Two things present themselves unto us:
[1.] The unspeakable love of Christ in offering himself and his own blood for us. See Gal 2:20; Rev 1:5; 1Jn 3:16; Eph 5:25-27. There being no other way whereby our sins might be purged and expiated, Heb 10:5-7, out of his infinite love and grace he condescended unto this way, whereby God might be glorified, and his church sanctified and saved. It were well if we did always consider aright what love, what thankfulness, what obedience, are due unto him on the account hereof.
[2.] The excellency and efficacy of his sacrifice is hereby demonstrated, that through him our faith and hope may be in God. He who offered this sacrifice was the only-begotten of the Father, the eternal Son of God. That which he offered was his own blood. God purchased his church with his own blood, Act 20:28. How unquestionable, how perfect must the atonement be that was thus made! how glorious the redemption that was procured thereby
5. This is that which the apostle mentions in the close of this verse as the effect of his blood-shedding, Having obtained eternal redemption. The word is variously rendered, as we have seen. The Vulgar Latin reads, redemptione aeterna inventa. And those that follow it do say that things rare, and so sought after, are said to be found. And Chrysostom inclines unto that notion of the word. But is used in all good authors, for not only to find, but to obtain by our endeavors. So do we render it, and so we ought to do, Rom 4:1; Heb 4:16. He obtained effectually eternal redemption by the price of his blood. And it is mentioned in a tense denoting the time past, to signify that he had thus obtained eternal redemption before he entered into the holy place. How he obtained it we shall see in the consideration of the nature of the thing itself that was obtained.
Three things must be inquired into, with what brevity we can, for the explication of these words:
(1.) What is redemption;
(2.) Why is this redemption called eternal;
(3.) How Christ obtained it.
(1.) All redemption respects a state of bondage and captivity, with all the events that do attend it. The object of it, or those to be redeemed, are only persons in that estate. There is mention, verse 15, of the redemption of transgressions, but it is by a metonymy of the cause for the effect. It is transgression which cast men into that state from whence they are to be redeemed. But both in the Scripture and in the common notion of the word, redemption is the deliverance of persons from a state of bondage. And this may be done two ways:
[1.] By power;
[2.] By payment of a price.
That which is in the former way is only improperly and metaphorically so called. For it is in its own nature a bare deliverance, and is termed redemption only with respect to the state of captivity from whence it is a deliverance. It is a vindication into liberty by any means. So the deliverance of the Israelites from Egypt, though wrought merely by acts of power, is called their redemption. And Moses, from his ministry in that work, is called , a redeemer, Act 7:35. But this redemption is only metaphorically so called, with respect unto the state of bondage wherein the people were. That which is properly so is by a price paid, as a valuable consideration. is a ransom, a price of redemption. Thence are , , , redemption and a redeemer. So the redemption that is by Christ is everywhere said to be a price, a ransom. See Mat 20:28; Mar 10:45; 1Co 6:20; 1Ti 2:6; 1Pe 1:18-19. It is the deliverance of persons out of a state of captivity and bondage, by the payment of a valuable price or ransom. And the Socinians offer violence not only to the Scripture, but to common sense itself, when they contend that the redemption which is constantly affirmed to be by a price is metaphorical, and that only proper which is by power.
The price or ransom in this redemption is two ways expressed:
[1.] By that which gave it its worth and value, that it might be a sufficient ransom for all;
[2.] By its especial nature.
The first is the person of Christ himself: He gave himself for us,
Gal 2:20; He gave himself a ransom for all, 1Ti 2:6; He offered himself to God, Heb 9:14; Eph 5:2. This was that which made the ransom of an infinite value, meet to redeem the whole church. God purchased the church with his own blood, Act 20:28. The especial nature of it is, that it was by blood, by his own blood. See Eph 1:7; 1Pe 1:18-19. And this blood of Christ was a ransom, or price of redemption, partly from the invaluableness of that obedience which he yielded unto God in the shedding of it; and partly because this ransom was also to be an atonement, as it was offered unto God in sacrifice. For it is by blood, and no otherwise, that atonement is made, Lev 17:11. Wherefore he is set forth to be a propitiation through faith in his blood, Rom 3:24-25.
That the Lord Jesus Christ did give himself a ransom for sin; that he did it in the shedding of his blood for us, wherein he made his soul an offering for sin; that herein and hereby he made atonement, and expiated our sins; and that all these things belong unto our redemption, is the substance of the gospel. That this redemption is nothing but the expiation of sin, and that expiation of sin nothing but an act of power and authority in Christ now in heaven, as the Socinians dream, is to reject the whole gospel
Though the nature of this redemption be usually spoken unto, yet we must not here wholly put it by. And the nature of it will appear in the consideration of the state from whence we are redeemed, with the causes of it:
[1.] The meritorious cause of it was sin, or our original apostasy from God. Hereby we lost our primitive liberty, with all the rights and privileges thereunto belonging.
[2.] The supreme efficient cause is God himself. As the ruler and judge of all, he cast all apostates into a state of captivity and bondage; for liberty is nothing but peace with him. But he did it with this difference: sinning angels he designed to leave irrecoverably under this condition; for mankind he would find a ransom.
[3.] The instrumental cause of it was the curse of the law. This falling on men brings them into a state of bondage. For it separates as to all relation of love and peace between God and them, and gives life unto all the actings of sin and death; wherein the misery of that state consists. To be separate from God, to be under the power of sin and death, is to be in bondage.
[4.] The external cause, by the application of all other causes unto the souls and consciences of men, is Satan. His was the power of darkness, his the power of death over men in that state and condition; that is, to make application of the terror of it unto their souls, as threatened in the curse, Heb 2:14-15. Hence he appears as the head of this state of bondage, and men are in captivity unto him. He is not so in himself, but as the external application of the causes of bondage is committed unto him.
From hence it is evident that four things are required unto that redemption which is a deliverance by price or ransom from this state. For,
[1.] It must be by such a ransom as whereby the guilt of sin is expiated; which was the meritorious cause of our captivity. Hence it is called the redemption of transgressions, verse 15; that is, of persons from that state and condition whereinto they were cast by sin or transgression.
[2.] Such as wherewith in respect of God atonement must be made, and satisfaction unto his justice, as the supreme ruler and judge of all. [3.] Such as whereby the curse of the law might be removed; which could not be without undergoing of it.
[4.] Such as whereby the power of Satan might be destroyed. How all this was done by the blood of Christ, I have at large declared elsewhere.
(2.) This redemption is said to be eternal. And it is so on many accounts:
[1.] Of the subject-matter of it, which are things eternal; none of them are carnal or temporal. The state of bondage from which we are delivered by it in all its causes was spiritual, not temporal; and the effects of it, in liberty, grace, and glory, are eternal.
[2.] Of its duration. It was not for a season, like that of the people out of Egypt, or the deliverances which they had afterwards under the judges, and on other occasions. They endured in their effects only for a season, and afterwards new troubles of the same kind overtook them. But this was eternal in all the effects of it; none that are partakers of it do ever return into a state of bondage. So,
[3.] It endures in those effects unto all eternity in heaven itself.
(3.) This redemption Christ obtained by his blood. Having done all in the sacrifice of himself that was, in the justice, holiness, and wisdom of God, required thereunto, it was wholly in his power to confer all the benefits and effects of it on the church, on them that do believe. And sundry things we may observe from this verse.
Obs. 1. The entrance of our Lord Jesus Christ as our high priest into heaven, to appear in the presence of God for us, and to save us thereby unto the uttermost, was a thing so great and glorious as could not be accomplished but by his own blood. No other sacrifice was sufficient unto this end: Not by the blood of bulls and goats. The reason hereof the apostle declares at large, Heb 10:4-10. Men seldom rise in their thoughts unto the greatness of this mystery; yea, with the most, this blood of the covenant, wherewith he was sanctified unto the remainder of his work, is a common thing. The rain of Christian religion lies in the slight thoughts of men about the blood of Christ; and pernicious errors do abound in opposition unto the true nature of the sacrifice which he made thereby. Even the faith of the best is weak and imperfect as to the comprehension of the glory of it. Our relief is, that the uninterrupted contemplation of it will be a part of our blessedness unto eternity. But yet whilst we are here, we can neither understand how great is the salvation which is tendered unto us thereby, nor be thankful for it, without a due consideration of the way whereby the Lord Christ entered into the holy place. And he will be the most humble and most fruitful Christian whose faith is most exercised, most conversant about it.
Obs. 2. Whatever difficulties lay in the way of Christ, as unto the accomplishment and perfection of the work of our redemption, he would not decline them, nor desist from his undertaking, whatever it cost him. Sacrifice and burnt-offering thou wouldest not have; then said I, Lo, I come to do thy will, O God. He made his way into the holy place by his own blood. What was required of him for us, that we might be saved, he would not decline, though never so great and dreadful; and surely we ought not to decline what he requires of us, that he may be honored.
Obs. 3. There was a holy place meet to receive the Lord Christ after the sacrifice of himself, and a suitable reception for such a person, after so glorious a performance. It was a place of great glory and beauty whereinto the high priest of old entered by the blood of calves and goats; the visible pledges of the presence of God were in it, whereunto no other person might approach. But our high priest was not to enter into any holy place made with hands, unto outward, visible pledges of the presence of God, but into the heaven of heavens, the place of the glorious residence of the majesty of God itself.
Obs. 4. If the Lord Christ entered not into the holy place until he had finished his work, we may not expect an entrance thereinto until we have finished ours. He fainted not, nor waxed weary, until all was finished; and it is our duty to arm ourselves with the same mind.
Obs. 5. It must be a glorious effect which had so glorious a cause; and so it was, even eternal redemption.
Obs. 6. The nature of our redemption, the way of its procurement, with the duties required of us with respect thereunto, are greatly to be considered by us.
Fuente: An Exposition of the Epistle to the Hebrews
by the: Heb 9:13, Heb 10:4, Lev 8:2, Lev 9:15, Lev 16:5-10
by his: Heb 1:3, Heb 10:9-14, Act 20:28, Eph 1:7, Col 1:14, Tit 2:14, 1Pe 1:18, 1Pe 1:19, Rev 1:5, Rev 5:9
he entered: Heb 9:7, Heb 9:24-26, Heb 10:12, Heb 10:19
once: Heb 9:26, Heb 9:28, Heb 10:10, Zec 3:9
having: Heb 9:15, Heb 5:9, Dan 9:24, Mar 3:29, Gal 3:13, Gal 3:14, 1Th 1:10
Reciprocal: Exo 28:30 – upon his heart Exo 28:35 – goeth in Exo 39:1 – holy place Exo 40:29 – the altar Lev 4:16 – General Lev 4:31 – a sweet Lev 6:30 – General Lev 12:7 – make Lev 16:3 – Aaron Lev 16:15 – bring Lev 23:28 – General Num 3:50 – General Num 35:25 – abide in it Num 35:28 – after the death Deu 9:26 – which thou hast brought forth 1Ki 8:13 – a settled 2Ch 6:2 – I have built Psa 111:9 – sent Isa 51:6 – my salvation Isa 53:5 – But he was Luk 21:23 – woe 1Co 1:30 – redemption 1Co 6:20 – ye Gal 4:5 – redeem 1Ti 2:6 – gave Heb 4:14 – that is Heb 6:20 – for Heb 7:27 – this Heb 9:14 – the blood Heb 9:19 – the blood Heb 9:23 – the heavenly Heb 9:25 – as Rev 13:6 – and his
Fuente: The Treasury of Scripture Knowledge
Heb 9:12. This verse states another of the contrasts between the two dispensations. The first used the blood of dumb animals, while the second used that of the High Priest himself. Eternal redemption contains the special idea of spiritual benefits, and not those that pertain to bodily or fleshly ones. Since this redemption is eternal and hence is endless, it. was necessary for Christ to provide it only once.
Fuente: Combined Bible Commentary
Heb 9:12. Nor yet by the blood of goats (put first because most characteristic of the Day of Atonement, Lev 16:5, etc.the two goats which made one sacrifice) and calves (called in Heb 9:13 bulls; both were males, one of the first year and the other of the second), but by his own blood (the same expression as in Act 20:28, so chap. Heb 13:12) he entered in once for all, etc., i.e by services of a greater and more perfect tabernacleneither of human workmanship nor of created materials. Some regard by or through in Heb 9:11 as local; but the use of the same preposition in Heb 9:12 in the instrumental sense is against this view. Those who regard it as local interpret differently: Through Christs body (the true temple) is the common Patristic interpretation. Through the Church; or the world, the outer temple of the Creator; through the lower regions of the heavens; through the worshipping place of blessed spirits (Delitzsch), have all their advocates. Some who understand through as by means of, render by means of Christs human naturethe outer dwelling-place of God. But the interpretation given above is simpler and more natural. We know that Christ is not entered into the holy places made with hands (Heb 9:24), but into heaven; and so it is not by the services of an earthly tabernacle, but by the services of a tabernacle far grander and more perfect He presents His offering and seeks forgiveness.And haying obtained (an emphatic form of expression implying energetic effort) eternal redemption for us. All here is in contrast, and the results not least. The Jewish high priest gained a pardon for the sins of the year, such a pardon as cancelled all ceremonial sin, fleshly defilements, and retained or regained for his worshippers their place in the theocracy; but Christ, by the one sacrifice of Himself, has obtained for us an everlasting deliverance from the guilt of sin, ending in a complete deliverance from the power of it, and that at the price of Himself or of His blood. He gave Himself for us, and He gave His blood, dying in our stead that we might live. Both expressions are scriptural (Tit 2:14; Eph 1:7). The word here translated redemption (deliverance by payment of the price, by giving satisfaction, Num 35:31-32) is the shorter form (); the longer form () is used in Heb 9:15, and again in a lower sense in chap. Heb 11:15. Both forms are found in St. Pauls Epistles. Redemption is obtained for us when Christ enters into the holy place, as redemption is made ours when His blood is applied to our consciences; both truths are consistent with the other teaching that atonementexpiationwas made when He died for our sins.
Fuente: A Popular Commentary on the New Testament
Verse 12
By his own blood; shed in sacrifice for sin.
Fuente: Abbott’s Illustrated New Testament
9:12 {8} Neither by the blood of {i} goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].
(8) Another comparison of the blood of the sacrifices with Christ, the Levitical high priests entering by their holy places into the sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: for Christ is both the High Priest, Tabernacle, Sacrifices and Offerings themselves, indeed all those both truly and for ever.
(i) For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.
Fuente: Geneva Bible Notes
Blood is also a symbol of life (Lev 17:11). The point is that the lives of innocent animal substitutes were sufficient only to atone for sin temporarily. However the life of Jesus Christ, because He was a perfect human substitute, adequately paid for the redemption of all people forever. Having died "once for all" (Heb 7:27; Heb 10:10) He was able to enter God’s presence "once for all."
"There have been expositors who, pressing the analogy of the Day of Atonement beyond the limits observed by our author, have argued that the expiatory work of Christ was not completed on the cross-not completed, indeed, until He ascended from earth and ’made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood’.
Footnote 82: "K. M. Monroe, EQ [Evangelical Quarterly] v (1933), p. 404 (in an article ’Time Element in the Atonement’, pp. 397ff., which was answered by T. Houghton, ’The Atonement’, EQ vi [1934], pp. 137ff.). Monroe argued that our Lord, after His resurrection, ascended immediately into heaven to sprinkle His blood on ’the heavenly capporeth [mercy seat]’ and therefore could not allow Mary Magdalene to hinder Him (Joh 20:17) until He had completed this essential stage of His atoning work. The ascension of Joh 20:17 is thus quite distinct from the ascension of Act 1:9." [Note: Bruce, The Epistle . . ., pp. 200-201. Chafer, 4:118; 5:262-63; and 7:20 also held this view. See Philip E. Hughes, "The Blood . . .," 519:195-212, for refutation and further discussion.]