Exegetical and Hermeneutical Commentary of Hebrews 9:24

For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

24. For Christ is not entered ] “For not into any Material Sanctuary did Christ enter a (mere) imitation of the Ideal, but into Heaven itself, now to be visibly presented before the face of God for us.” The Ideal or genuine Tabernacle is the eternal uncreated Archetype as contrasted with its antitype (or “imitation”) made with hands. The Ideal in the Alexandrian philosophy, so far from being an antithesis of the real, meant that which alone is absolutely and eternally real; it is the antithesis of the material which is but a perishing imitation of the Archetype. The word “to be visibly presented” ( ) is not the same as that used in Heb 9:26 ( “He hath been manifested,”) nor with that used in Heb 9:28 ( “He shall be seen,”) though all these are rendered in English by the verb “appear.”

Fuente: The Cambridge Bible for Schools and Colleges

For Christ is not entered into the holy places made with hands – Into the temple or tabernacle. The Jewish high priest alone entered into the most holy place; and the other priests into the holy place. Jesus, being of the tribe of Judah, and not of Levi, never entered the temple proper. He had access only to the courts of the temple, in the same way as any other Jew had; see the notes on Mat 21:12. He has entered into the true temple – heaven – of which the earthly tabernacle was the type.

Which are the figures of the true – Literally, the antitypes – antitupa. The word properly means what is formed after a model, pattern, or type; and then what corresponds to something or answers to it. The idea here is, that the type or fashion – the true figure or form – was shown to Moses in the Mount, and then the tabernacle was made after that model, or corresponded to it. The true original figure is heaven itself; the tabernacle was an antitype of that – or was so formed as in some sense to correspond to it. That is, it corresponded in regard to the matters under consideration – the most holy place denoted heaven; the mercy-seat and the shekinah were symbols of the presence of God, and of the fact that he shows mercy in heaven; the entrance of the high priest was emblematical of the entrance of the Redeemer into heaven; the sprinkling of the blood there was a type of what the Redeemer would do in heaven.

Now to appear in the presence of God for us – As the Jewish high priest appeared before the shekinah, the symbol of the divine presence in the tabernacle, so Christ appears before God himself in our behalf in heaven. He has gone to plead for our salvation; to present the merits of his blood as a permanent reason why we should be saved; Rom 8:34 note; Heb 7:25 note.

Fuente: Albert Barnes’ Notes on the Bible

Verse 24. Christ is not entered into the holy places made with hands] He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For Christ is not entered into the holy places made with hands: for shows this to be a rational proof of the transcendency of Christs death and sacrifice; and this he demonstrates from the place of his ministry, far exceeding that of his type. The gospel High Priest did not, like Aaron, enter with his blood into the holy of holiest of an earthly tabernacle, frail and movable, and appear before the mercy-seat on the ark there, Heb 9:9.

Which are the figures of the true; all these were but like and correspondent figures and resemblances of the true, holy, and glorious place of Gods residence.

But into heaven itself; but he, as our High Priest, did enter with his atoning blood, after the sacrificing of himself on the cross, into the heaven of heavens, and approached the throne of justice, and propitiated it, making it a mercy-seat and true throne of grace unto penitent, believing sinners; and then perfected the work of propitiation and redemption: afterwards at his triumphant ascension, he entered in his whole person immortal, and laid open a way for our entering there.

Now to appear in the presence of God for us; where he now appears as our advocating Mediator, pleading his merit for the remission of our sins, and rendering of Gods face smiling on and favouring his clients, which was terrifying and affrighting to guilty Adam before: see Heb 7:25; 10:19; Rom 8:34; 1Jo 2:1; 2Ki 5:6. Here he represents our persons to Gods face, fitting in the mean while us beneath for our seeing him face to face, and being blessed in the enjoyment of that prospect for ever.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. Resumption more fully of thethought, “He entered in once into the holy place,” Heb9:12. He has in Heb 9:13;Heb 9:14, expanded the words “byhis own blood,” Heb 9:12;and in Heb 9:15-23, hehas enlarged on “an High Priest of good things to come.”

not . . . into . . . holyplaces made with handsas was the Holy of Holies in the earthlytabernacle (see on Heb 9:11).

figurescopies “ofthe true” holiest place, heaven, the original archetype (Heb8:5).

into heaven itselftheimmediate presence of the invisible God beyond all the createdheavens, through which latter Jesus passed (see on Heb4:14; 1Ti 6:16).

nowever since Hisascension in the present economy (compare Heb9:26).

to appearTo PRESENTHIMSELF; Greek, “tobe made to appear.” Mere man may have a vision through a medium,or veil, as Moses had (Exo 33:18;Exo 33:20-23). Christ alonebeholds the Father without a veil, and is His perfect image. Throughseeing HIM only can we seethe Father.

in the presence of GodGreek,“to the face of God.” The saints shall hereafter seeGod’s face in Christ (Re 22:4):the earnest of which is now given (2Co3:18). Aaron, the Levitical high priest for the people,stood before the ark and only saw the cloud, the symbolof God’s glory (Ex 28:30).

for usin our behalf asour Advocate and Intercessor (Heb 7:25;Rom 8:34; 1Jn 2:1).”It is enough that Jesus should show Himself for us tothe Father: the sight of Jesus satisfied God in our behalf. He bringsbefore the face of God no offering which has exhausted itself, and,as only sufficing for a time, needs renewal; but He himself is inperson, by virtue of the eternal Spirit, that is, the imperishablelife of His person, now and for ever freed from death, our eternallypresent offering before God” [DELITZSCHin ALFORD].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For Christ is not entered into the holy places made with hands,…. The most holy place in the tabernacle of Moses, or in the temple built by Solomon, and rebuilt by Zerubbabel, and repaired by Herod,

which are the figures of the true; that is, the most holy place in the tabernacle and temple, was a figure of the truth of that type; see Heb 9:9 as follows. Josephus m suggests the same, when speaking of the most holy place; he says, that it was inaccessible to the priests, that it might be as heaven to God.

But into heaven itself; not the visible heavens, the airy and starry ones, through which he passed, but the third heaven, the habitation of God, angels, and glorified saints: this shows that heaven is a place; that Christ, as man, was out of it when on earth; and that at his ascension he entered into it, having done the work he came about, and that with acceptance: the end of his entrance was

now to appear in the presence of God for us; Christ, as God, was always in his presence, from everlasting; as Mediator, he was with him in the council of peace; while he was here on earth his Father was with him, he was not alone; but now in his human nature he is at his right hand, where he appears before him, as a favourite before his Prince, on the behalf of another, or as an advocate on the behalf of his client: Christ appears in the court of heaven for his elect, by representing their persons; by presenting himself, his blood, sacrifice, and righteousness, before God on their account; by introducing them into the presence of God, and offering up their prayers with the incense of his mediation; by presenting them to himself, and to his Father, and obtaining every blessing for them. And this he does “now”, since his entrance; not that he did not appear before God for the saints of the Old Testament, for he was the angel of God’s presence then, though he did not appear then in the manner he does now, as the Lamb in the midst of the throne, as if it had been slain; but it denotes the continuance and perpetuity of his appearance for his people; he is ever interceding for them.

m Antiqu. l. 3. c. 5. sect. 4. & c. 7. sect. 8.

Fuente: John Gill’s Exposition of the Entire Bible

Made with hands (). See verse 11 for this word.

Like in pattern to the true ( ). Late compound word, only twice in N.T. (here, 1Pe 3:21). Polybius uses for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a (model) of the heavenly realities and he made an on that model, “answering to the type” (Dods) or model. In 1Pe 3:21 has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods).

Now to appear ( ). Purpose clause by the first aorist passive infinitive of (Matt 27:53; John 14:21). For the phrase see Ps 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25; Rom 8:34; 1John 2:1.

Fuente: Robertson’s Word Pictures in the New Testament

Under the old covenant, the bloodshedding was symbolical : the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the covenant – victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit.

The holy places made with hands [ ] . For holy places rend. a holy place, the plural being used of the sanctuary. Christ is not entered into a hand – made sanctuary.

Figures [] . Or. figure. Only here and 1Pe 3:21, see note. Answering to the patterns in the heavens, ch. 8 5. Rev. like in pattern. Now to appear [ ] . Now, not only in contrast with the time of the old, typical economy, but also implying a continually – present manifestation, for us, now, as at his first entrance into the heavenly sanctuary. jEmfanisqhnai, rend. to be manifested. Better than to appear, because it exhibits the manifestation of Christ as something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense – smoke, that he might not look upon God face to face.

Fuente: Vincent’s Word Studies in the New Testament

1) “For Christ is not entered into the holy place made with hands,” (ou gar eis cheiropoieta eiselthen hagia christos) “For Christ entered not into (the) holy place made by hand,” the Holy of Holies reserved for atonement sacrifices made by High Priests of the Mosaic Levitical order, for if he were on earth he would not be a priest, not being of that order, see? Heb 8:4.

2) “Which are the figures of the true,” (antitupa ton alethinon) “Figures or anti types of the true,” the true holy place. The Holy place, inner sanctum, of the first tabernacle and Solomon’s temple had furniture and sacrifices typical of heaven – the sweet odor sprinkled upon the coals in the censer carried by the priest before the mercy seat, the cherubims, the blood and the ark, all prefigured what Jesus does in heaven now for his own, Heb 8:5; Heb 9:1.

3) “But into heaven itself,” (all’ eis auton ton ourarion) “But (he has entered) into the true heaven itself,” Rom 8:34; 1Jn 2:1.

4) Now to appear in the presence of God,” (nun emphanis thenai to prosopo tou theou) “Now and hereafter to appear continually in the very presence (face) of God,” Heb 7:25; Heb 8:6; Heb 9:14.

5) “For us,” (huper hemon) “On our behalf,” a mediator in our behalf, 1Ti 2:5-6; Heb 9:15; advocating on our behalf when Satan and his demons accuse us as brethren before the very mercy seat of heaven, 1Jn 2:1; Rev 12:9-10.

Fuente: Garner-Howes Baptist Commentary

24. For Christ is not entered, etc. This is a confirmation of the former verse. He had spoken of the true sanctuary, even the heavenly; he now adds that Christ entered there. It hence follows that a suitable confirmation is required. The holy places he takes for the sanctuary; he says that it is not made with hands, because it ought not to be classed with the created things which are subject to decay; for he does not mean here the heaven we see, and in which the stars shine, but the glorious kingdom of God which is above all the heavens. He calls the old sanctuary the ἀντίτυπον, the antitype of the true, that is, of the spiritual; for all the external figures represented as in a mirror what would have otherwise been above our corporeal senses. Greek writers sometimes use the same word in speaking of our sacraments, and wisely too and suitably, for every sacrament is a visible image of what is invisible.

Now to appear, etc. So formerly the Levitical priest stood before God in the name of the people, but typically; for in Christ is found the reality and the full accomplishment of what was typified. The ark was indeed a symbol of the divine presence; But it is Christ who really presents himself before God, and stands there to obtain favor for us, so that now there is no reason why we should flee from God’s tribunal, since we have so kind an advocate, through whose faithfulness and protection we are made secure and safe. Christ was indeed our advocate when he was on earth; but it was a further concession made to our infirmity that he ascended into heaven to undertake there the office of an advocate. So that whenever mention is made of his ascension into heaven, this benefit ought ever to come to our minds, that he appears there before God to defend us by his advocacy. Foolishly, then, and unreasonably the question is asked by some, has he not always appeared there? For the Apostle speaks here only of his intercession, for the sake of which he entered the heavenly sanctuary.

Fuente: Calvin’s Complete Commentary

(24) For Christ is not entered.Better, For Christ did not enter into a holy place made with hands. of like pattern to the true (or, real) holy place. In the second part of Heb. 9:23 the two thoughts were the heavenly things themselves and better sacrifices. Of these the first is taken up here; the second in Heb. 9:25-26. That verse was general: this sets forth the actual fact. For the sanctuary into which Christ entered is not a copy or a token of the things in the heavens, but heaven itself. Of like pattern, see Heb. 8:5; the true, Heb. 8:2; into heaven itself, Heb. 8:1.

Now to appear in the presence of God for US.Better, now to be made manifest before the face of God for us. We cannot doubt that these words continue the contrast between the true High Priest and the high priest on earth. On the Day of Atonement the high priest came before what was but a symbol of the Divine Presence; he caused the Holiest Place to be filled with the smoke of the incense before he entered with the blood of the offering. He did not dare to delay his return, even by prolonging his prayer, lest he should excite terror in Israel. In the heavenly sanctuary the High Priest is made manifest before the face of God. (Comp. Exo. 33:20.) Three different words in these verses (Heb. 9:24; Heb. 9:26; Heb. 9:28) are in the Authorised version rendered by the same word appear: to make manifest, to manifest, to appear, may serve as renderings which shall keep in mind the difference of the words. The form of the Greek verb might seem to imply a single appearance only; by the added word now the writer corrects, or rather enlarges, the thought, and shows that the true meaning is a manifestation which is both one and unceasing. With emphasis he places at the close the words which indicate the people whose High Priest He has become. As in Heb. 8:1 his language was we have such a High Priest, and in Heb. 9:14, shall purge our conscience; so here, it is on our behalf that Christ is manifested unto God.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

24. For Reason for the better of last verse.

Made with hands Humanly built, as in Heb 9:11, where see note.

True Original and real.

Heaven itself Of which the second apartment, the holiest, was type.

The presence of God Typified by the glory on the mercy-seat of the ark, between the cherubim.

For us Just as the earthly sacrifice or victim was for us, the human offerers.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us.’

And the reason that the better sacrifice is required is precisely because Messiah is not entering an earthly tabernacle, one made with human hands and simply a pattern, even though a good pattern, but into Heaven itself. He is entering the true Holy Place where the High and Holy One sits on His throne in full majesty. And there He will appear before the very face of God for us so that we are personally and continually represented, through His intercession, in the presence of the Most Holy One. This is the great Reality in contrast with the copies and shadows of the old covenant. Fake holiness might be able to enter the earthly Tabernacle, but that which enters the heavenly Tabernacle must be truly pure and holy through and through.

‘Before the face of God for us.’ It was said of Moses that God spoke with him face to face like a man speaks with his friend (Exo 33:11). Compare Deu 34:10 where it revealed his uniqueness as a prophet. But even then all knew that it should not be taken too literally, for God in the fullness of His glory was in Heaven while Moses was on the earth. It is rather saying that he knew God and spoke to God like no other. But here is One Who appears before the very face of God in Heaven where there are no shadows, only the great Reality. He literally sees God face to face as He is in Heaven. He sees behind the glory to the very face of God. Here is One Who is a greater than Moses, with a ministry more directly carried out before the face of God in Heaven. And whereas for Moses such experiences were temporary, for Christ they are permanent.

And we should note the consequence of the phrase. He was ‘before the face of God’. Not only did He see God face to face, but all that He was, was known to God. He was laid bare before Him. Not one thing could be shielded from that piercing Eye. And yet approaching in His Manhood He was clearly found completely satisfactory. He was the One Whose ways were totally pleasing to God. For the first time since the days of Adam a Man appeared before God unflinchingly and without fear, in order to represent those who were His. It was the proof in embryo of the total restoration of man, for He was there ‘for us’.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 9:24. For Christ is not entered into the holy places, &c. The apostle here pursues his grand point, which was to shew the infinite superiority and preference of the Christian covenant above that of the Jews. The sacrifice of Christ is more valuable than their sacrifices; the place into which Christ entered is much preferable to that into which their high-priesthood entered: the one was made with hands; the other the work of God: the Jewish tabernacle, a copy or pattern only; the Christian, an original: the Jewish tabernacle made like to things shewn in the mount; the Christian tabernacle, to the heavens themselves.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 9:24 . Confirmatory justification of , Heb 9:23 , by the proof that in reality the heavenly sanctuary is that consecrated by the sacrifice of Christ. Wrongly is it assumed by Delitzsch, that at Heb 9:24 the indispensable requirement of better sacrifices for the heavenly world is proved from the actual nature of the one rendered and presented to God. For the argument passes over to the character of Christ’s sacrifice, as offered once for all, only at Heb 9:25 .

] for Christ entered not into a holy place ( i.e. most holy place, see at Heb 9:8 ) made with hands (Heb 9:11 ).

] as the main idea emphatically preposed.

] a copy of the true (Heb 8:2 ), real one . denotes neither the copy of a copy , as is supposed by Bleek, after the precedent of Michaelis, ad Peirc ., Cramer, Chr. Fr. Schmid, upon the presupposition that the author already thought of the , Heb 8:5 , as a mere copy of the original ; nor is it to be taken as equivalent to the simple , as is done by Chrysostom, Theophylact, Jac. Cappellus, Schlichting, Grotius, Wolf, Carpzov, and others. What is meant is the corresponding image, i.e. the copy or imitation, formed after the proportions of the or pattern, which God had shown to Moses (comp. Heb 8:5 ). The expression, therefore, is of essentially the same import as , Heb 8:5 , Heb 9:23 .

] but into heaven itself , into the heavenly Holy of Holies, where the throne of God itself exists, in opposition to the earthly Most Holy Place, not to the heavenly fore-tabernacle , Heb 9:11 .

] now to appear before the face of God on our behalf (as our advocate, and intent upon our salvation, comp. Heb 7:25 ).

] now , after He has obtained His abiding dwelling-place in heaven.

Before the face of God. In this respect, too, a pointing to the exaltedness of Christ, the heavenly high priest. For, according to Exo 33:20 , no man could continue to live who had seen the face of God; on which account also the earthly high priest might not even enter the earthly Holy of Holies until this had first been filled with the smoke of the altar of incense, and in this way the typical presence of God there existing had been veiled from his glance. Comp. Lev 16:12-13 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2305
THE HOLY OF HOLIES A TYPE

Heb 9:24. Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.

IT appears, at first sight, unworthy of God to appoint with such precision every the minutest circumstance relating to the tabernacle and its services. Provided he were worshipped and served, it should seem a matter of no importance whether the place, wherein he was worshipped, were of such or such an exact form, or whether the ceremonies observed in his worship were exactly of such or such a kind. But God intended to prefigure every thing relating to the Messiah and his kingdom: and therefore it was necessary not only that a model of every thing should be given to Moses [Note: Heb 8:5.], but that these patterns of heavenly things, made by Moses according to that model, should undergo a purification by the blood of carnal sacrifices, that so the heavenly things themselves, which were to be purified by the great Sacrifice, might be the more evidently prefigured [Note: ver. 23.]. These types having been given, Christ accomplished them on earth in part, and is now perfecting the accomplishment of them in heaven; whither he is gone, as the high-priests went into the holy of holies, to appear before God on behalf of his people.

It is our intention to shew,

I.

In what respect heaven was typified by the holy of holies

The whole edifice of the tabernacle or temple was a figure of Christs human nature, in which the God-head dwelt; and of the Church also, in which God resides [Note: Joh 2:19; Joh 2:21. 1Co 3:16-17.]. But the most holy place, which is also called the tabernacle [Note: ver. 3.], eminently represented heaven:

1.

It was the immediate residence of the Deity

[The Shechinah, the bright cloud, which was the symbol of the Deity, dwelt between the cherubims upon the mercy-seat; and there God manifested himself more than in any other place on earth [Note: Exo 25:22.]. Thus also, but in an infinitely brighter manner, does he display his glory in heaven. He is indeed on earth and even in hell; neither can the heaven of heavens contain him; for he pervades all space. But, though he is on our right hand, we cannot see him; nor, if we look for him on the left hand, can he be found by us [Note: Job 23:8-9.]. But in heaven he is seen face to face; and all the heavenly hosts behold him shining forth in all the brightness of his glory.]

2.

It was inaccessible, except with the blood of sacrifices

[No person whatever was to enter into the sanctuary, except the high-priest, nor could he, except on the great day of annual expiation; nor even then, except with the blood of beasts, that had been offered in sacrifice to God [Note: ver. 7. not without blood.]. Thus is there no admittance into heaven but through the blood of our great Sacrifice. Not even our great High-priest himself, when he had become the Surety and Substitute of sinners, could enter there without his own precious blood [Note: ver. 12.]; and heaven itself needed, as it were, to be purified from the defilement it contracted through the admission of sinners into it, even as the sanctuary, with all the vessels of it, were purified from the pollutions they had contracted through the ministration of sinful man [Note: ver. 21, 23. with Lev 16:16.].]

3.

It was the repository of all the principal memorials of Gods power and grace

[The Apostle enumerates the various things which were deposited in the holy of holies [Note: ver. 4, 5. The Apostle does not say, that the censer, or altar of incense, as may signify, was in the holy of holies (for it was on the outside of the vail), but that the holy of holies had it: that being of very distinguished use, when the high-priest entered within the vail.]; all of them, either memorials of Gods providential care, or exhibitions of his covenant love. And are they not all in heaven, concentrated and combined in the person of Christ? Christ is the true ark, in which the law is kept, and fulfilled: and, while he makes intercession for his people, he is also the food of their souls, and the performer of all those miracles of grace that are wrought on their behalf. We cannot behold him, but we must immediately be persuaded that God is able and willing to accomplish for us all that our necessities may require.]

But while we see that the true tabernacle, even heaven itself, was prefigured by the holy places made with hands, let us consider,

II.

The end for which our Lord ascended thither

Our Lord could not go into the earthly tabernacle, because he was not of that tribe to which the priesthood belonged: but into the heavenly sanctuary he went,

1.

As our Forerunner

[God has ordained, that all his people should one day dwell with him around his throne. All true penitents now are priests unto God, whether they be Jews or Gentiles, male or female [Note: Rev 1:6.]: and Jesus is gone, as he himself tells us, to prepare places for them [Note: Joh 14:2-3.]. He is expressly said to be gone within the vail as our Forerunner [Note: Heb 6:20.]. Let us then contemplate him in this view; and look forward to the time when we shall follow him within the vail, and be presented faultless before the presence of his glory with exceeding joy.]

2.

As our Head and Representative

[It was not as an individual merely that Christ ascended into heaven, but as the Head and Representative of his redeemed people. All that he did and suffered was in their place and stead. Hence they are said to be circumcised in him, and to be buried with him in baptism, and crucified with him. In the same capacity also he went within the vail, to appear in the presence of God for us. Hence we are said to be risen with him, yea, to be already sitting with him in heavenly places [Note: Eph 2:6.]. And on this our hope greatly depends: for, because our life is hid with Christ in God, we may be assured that, when he shall appear, we also shall appear with him in glory [Note: Col 3:3-4.].]

3.

As our Advocate and High-priest

[It is in this view that the Apostle principally speaks of him in the text. The end for which the high-priest entered into the typical sanctuary, was, to present the blood of the sacrifice, and to cover the mercy-seat with the clouds of incense. It was precisely thus that Jesus went into the heaven of heavens for us. He is gone to present his own blood before the throne of God, and to plead the merit of that blood on behalf of sinful men. And it is on this very account that he is able to save to the uttermost all that come unto God by him, namely, because he ever liveth to make intercession for them [Note: Heb 7:25.].]

Infer
1.

How excellent is the Gospel salvation!

[The Mosaic economy was excellent in comparison of the state of heathens, because it provided a way of acceptance with God, a way, too, that was of divine appointment. But the Gospel points out to us a far greater Priest, officiating in a nobler tabernacle, presenting an infinitely richer sacrifice, and offering a more powerful intercession on our behalf. Let us then value this Gospel, and search into its contents, and seek its blessings with our whole hearts.]

2.

What encouragement have all to embrace and to hold fast this Gospel!

[Were any thing wanting to complete the work of salvation for us, we might well hesitate, before we embraced the overtures of the Gospel. But a view of Christ as our High-priest dissipates our fears, and encourages both the weakest and the vilest to come to God through him. If any man sin, says the Apostle, we have an Advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins [Note: 1Jn 2:2.]. Again it is said, Seeing we have a great High-priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession [Note: Heb 4:14.]: and again, Having boldness to enter into the holiest by the blood of Jesus, and having an High-priest over the house of God, let us draw near with a true heart, in full assurance of faith [Note: Heb 9:19; Heb 9:21-22.]. Let us then make this improvement of the subject; so shall we, each in his appointed order, appear before God for ourselves, and dwell in his immediate presence for ever and ever.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(24) For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (25) Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; (26) For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (27) And as it is appointed unto men once to die, but after this the judgment:

Nothing can be more satisfactory than the conviction, that Christ, as our great Covenant Head and Surety, hath passed into heaven itself, and is there as our Representative. So that in fact, we are there with him. So saith the Holy Ghost by Paul, Eph 2:5-6 . And this entrance into heaven, and sitting down on the right hand of the Majesty on High, not only manifests the everlasting safety of his people, but also proves the perfection of his obedience and sacrifice. He needed not as those high priests, a remembrance again of sin every year. Christ’s one offering of himself once offered, hath perfected forever them that are sanctified. And it is this which every regenerated child of God is to plead before the throne continually; for it answers the whole demand of the law, silenceth all the accusations of Satan; is a satisfying reply to the alarms of conscience; and forms a full receipt to all the claims of justice. And what a blessed conclusion is made of the whole chapter. As death is the just sentence pronounced by the Lord on sin; and all men must partake of it naturally; so Christ by his death, took away the penal effects of death, in the spiritual and everlasting dominion of it, for all his people, and to them that look for him by faith in the full assurance of his salvation; he will assuredly appear again to call home his redeemed to himself; when he will personally come to be glorified in his saints, and to be admired in all that believe!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

Ver. 24. To appear in the presence ] As a lawyer appears for his client, opens the cause, pleads the cause, and it is carried, .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24 .] He now reasserts, under the fuller light which has since been cast upon it, that which was enounced in Heb 9:11-12 , and by it shews at what the word above pointed. In fact, as Delitzsch observes, the proposition of Heb 9:11-12 , has been in course of elucidation ever since: in Heb 9:13-14 he explained , in Heb 9:15-23 the , and now the . For (resumption of above) not into holy places made with hands (such as those into which the Jewish high priests entered: see above, Heb 9:11 ; and the two expressions Act 7:48 ; Act 17:24 ) did Christ enter, counterfeits of the true ( holy places ) ( , correspondent to the ; either, as in this case, copies from a pattern, viz. the shewn in the mount, however understood, ch. Heb 8:5 , also Rom 5:14 , ( ) , or the reality corresponding to a previously shewn figure ( ), as baptism in ref. 1 Pet., where Baptism is the to the flood of Noah: and which latter is our more usual English sense of antitype. The ancients mostly take here as = . So Chrys., Thl. ( , ), not c., Jac. Cappellus, Schlicht., al. A copious collection of the senses and examples of may be found in Suicer, sub voce. The Sacraments were often designated by this epithet, as representing to us Christ: and indeed Baptism in both the senses here given: thus Csarius, Qust. Ult. p. 208 (cited by Suicer, but not to be found in Edn. Migne), calls Baptism of Circumcision; while Cyril-jerus., Catech. xx. 6, p. 313, calls it . Several of the Fathers speak of the Eucharistic elements as . The true , genuine holy places are those in heaven, where God’s presence is manifested. See below), but into the heaven itself ( , none of the , all of which the Lord , ch. Heb 4:14 , but the very holiest place, where God peculiarly reveals Himself, and which is uncreated. Delitzsch quotes from Seb. Schmidt, “Clum in quod Christus ingressus est, non est ipsum clum creatum, quodcunque fuerit, sed est clum in quo Deus est etiam quando clumcreatum nullum est, ipsa gloria divina.” Hence what follows), now (in the present dispensation: almost = henceforth. It is an anticipation of the . . . of the next verse) to be manifested (first, as to the tense . Hofmann, Schriftb. ii. 1. 368, says that the aorist forbids the enduring “henceforth” sense of . But there can be no doubt that he is wrong. The infinitive of purpose is often expressed in the aorist when duration is distinctly implied, but, I believe, only in those cases where the commencement of the fulfilment of the purpose is contemporaneous with the act narrated whereby the purpose is to be served: so , Luk 24:29 ; , , Mat 24:45 , in these cases the and the , as here the , beginning with the act related. It is obvious that these remarks apply only to cases where an enduring course of action is described: in other cases the aorist would be accounted for in other ways.

Next, as to the peculiar propriety of the word . It will be seen by reff., that it is one found mostly in St. Luke (Acts). It is there principally in the sense of making manifest , giving information: in ref. Matt. it is used of the bodies of the saints appearing to many: and in reff. John, of Jesus manifesting himself to his people. But the key-text to the understanding of it here is ref. Exod. , not , is the word commonly used for the divine appearances: but Moses desired to advance beyond the mere of God, and prayed . This, which might not be granted to Moses (nor to any man, cf. Lev 16:13 ) this open sight of God, is that which takes place between the Father and the Son. “None knoweth the Son but the Father.” There is no veil hiding the Father’s face from the Son: so completely does this take place, that he is the perfect image of the Father: “He that hath seen me hath seen the Father:” “No man knoweth the Father but the Son and he to whom the Son will reveal Him.” The Commentators refer to a treatise of Deyling’s, “Jesu Christi in conspectu Dei,” Lips. 1722, which I have not seen) to (before) the face of God (see Rev 22:4 , where it is said that the servants of God shall see . Commonly (see reff.) it is ( ) . See Stier here) for us (this is the intent of His entrance into the heavenly sanctuary, to appear and to plead for us: see ch. Heb 7:25 . “He brings before the face of God no offering which has exhausted itself and, as only sufficing for a time, needs renewal; but He himself is in person our offering and by virtue of the eternal Spirit, i. e. of the imperishable life of His person, now for ever freed from death, our eternally present offering before God.” Delitzsch):

Fuente: Henry Alford’s Greek Testament

Heb 9:24 . . The connection, indicated by , is “I say , for it is not into a holy place constructed by man that Christ has entered, but into heaven itself”. Others prefer to connect this verse with . “Better sacrifices” were needed, for not into, etc. The humanly constructed tabernacle, being made after the divine pattern, Heb 8:5 , is here called . According to Heb 8:5 a of the heavenly realities was shown to Moses, and what he constructed from that model was an , answering to the type. But as here used with ., (in agreement with ) must mean what we usually speak of as a type, that which corresponds to and prefigures. In the only other instance of its occurrence, 1Pe 3:21 , it has the converse meaning, the reality of baptism which corresponds to or is the antitype of the deluge. The are contrasted with , heaven itself [ in contrast to the mere likeness or copy] the ultimate reality, the presence of spiritual and eternal things. “Coelum in quod Christus ingressus est, non est ipsum coelum creatum quodcunque fuerit, sed est coelum in quo Deus est etiam quando coelum creatum nullum est, ipsa gloria divina” (Seb. Schmidt in Delitzsch). “now to appear openly before the face of God in our behalf”, “now,” after His completed work on earth, and as his present continuous function; in contrast both to the past ministries, in which face to face communion was impossible, and to Christ’s reappearance to men, Heb 9:28 . . . . The meaning of is most clearly seen from such passages as Exo 33:18 , Joh 14:21 . In the passive it means “to be manifest,” “to appear openly” or “clearly,” “to show one’s self,” as in Mat 27:53 of the bodies of the saints, . The infinitive is the infinitive of designed result common in N.T., as in classics, especially after verbs of motion, cf. Mat 2:2 ; Mat 11:8 , etc. The aorist may here be used to denote that “the manifestation of Christ, in whom humanity is shown in its perfect ideal before the face of God is ‘one act at once’ ”; but this is doubtful. The force of . is strengthened still more by the emphatic . . . In the earthly sanctuary the law was (Exo 33:23 ) but . (Lev 16:2 ). In Psa 42:2 we find indeed . . ; but this is the non-literal expression of a poet. In the present passage the words are not the loose expression of the ordinary worshipper but are meant to be taken literally. And the intentionally emphatic character of the whole phrase is best accounted for by the fact that the darkness and clouds of incense in the old sanctuary were meant as much to veil the unworthiness of the priest from God as the glory of God from the priest. Now Christ appears before God face to face with no intervening cloud. Perfect fellowship is attained by His perfect and stainless offering of Himself. All is clear between God and man. For it is “for us” He enters this presence and fellowship; not that He alone may enjoy it, but that we may enter into the rest and blessedness that He has won for us.

Fuente: The Expositors Greek Testament by Robertson

figures. Greek. antitupon. Only here and 1Pe 3:21.

true Greek. alethinos. See Heb 8:2.

appear. Greek. emphanizo. App-106.

Fuente: Companion Bible Notes, Appendices and Graphics

24.] He now reasserts, under the fuller light which has since been cast upon it, that which was enounced in Heb 9:11-12, and by it shews at what the word above pointed. In fact, as Delitzsch observes, the proposition of Heb 9:11-12, has been in course of elucidation ever since: in Heb 9:13-14 he explained , in Heb 9:15-23 the , and now the . For (resumption of above) not into holy places made with hands (such as those into which the Jewish high priests entered: see above, Heb 9:11; and the two expressions Act 7:48; Act 17:24) did Christ enter, counterfeits of the true (holy places) (, correspondent to the ; either, as in this case, copies from a pattern, viz. the shewn in the mount, however understood, ch. Heb 8:5, also Rom 5:14, () ,-or the reality corresponding to a previously shewn figure (), as baptism in ref. 1 Pet., where Baptism is the to the flood of Noah: and which latter is our more usual English sense of antitype. The ancients mostly take here as = . So Chrys., Thl. (, ), not c., Jac. Cappellus, Schlicht., al. A copious collection of the senses and examples of may be found in Suicer, sub voce. The Sacraments were often designated by this epithet, as representing to us Christ: and indeed Baptism in both the senses here given: thus Csarius, Qust. Ult. p. 208 (cited by Suicer, but not to be found in Edn. Migne), calls Baptism of Circumcision; while Cyril-jerus., Catech. xx. 6, p. 313, calls it . Several of the Fathers speak of the Eucharistic elements as . The true, genuine holy places are those in heaven, where Gods presence is manifested. See below), but into the heaven itself ( ,-none of the , all of which the Lord , ch. Heb 4:14,-but the very holiest place, where God peculiarly reveals Himself, and which is uncreated. Delitzsch quotes from Seb. Schmidt, Clum in quod Christus ingressus est, non est ipsum clum creatum, quodcunque fuerit, sed est clum in quo Deus est etiam quando clumcreatum nullum est,-ipsa gloria divina. Hence what follows), now (in the present dispensation: almost = henceforth. It is an anticipation of the … of the next verse) to be manifested (first, as to the tense. Hofmann, Schriftb. ii. 1. 368, says that the aorist forbids the enduring henceforth sense of . But there can be no doubt that he is wrong. The infinitive of purpose is often expressed in the aorist when duration is distinctly implied, but, I believe, only in those cases where the commencement of the fulfilment of the purpose is contemporaneous with the act narrated whereby the purpose is to be served: so , Luk 24:29; , , Mat 24:45,-in these cases the and the , as here the , beginning with the act related. It is obvious that these remarks apply only to cases where an enduring course of action is described: in other cases the aorist would be accounted for in other ways.

Next, as to the peculiar propriety of the word . It will be seen by reff., that it is one found mostly in St. Luke (Acts). It is there principally in the sense of making manifest, giving information: in ref. Matt. it is used of the bodies of the saints appearing to many: and in reff. John, of Jesus manifesting himself to his people. But the key-text to the understanding of it here is ref. Exod. , not , is the word commonly used for the divine appearances: but Moses desired to advance beyond the mere of God, and prayed . This, which might not be granted to Moses (nor to any man, cf. Lev 16:13)-this open sight of God, is that which takes place between the Father and the Son. None knoweth the Son but the Father. There is no veil hiding the Fathers face from the Son: so completely does this take place, that he is the perfect image of the Father: He that hath seen me hath seen the Father: No man knoweth the Father but the Son and he to whom the Son will reveal Him. The Commentators refer to a treatise of Deylings, Jesu Christi in conspectu Dei, Lips. 1722, which I have not seen) to (before) the face of God (see Rev 22:4, where it is said that the servants of God shall see . Commonly (see reff.) it is () . See Stier here) for us (this is the intent of His entrance into the heavenly sanctuary, to appear and to plead for us: see ch. Heb 7:25. He brings before the face of God no offering which has exhausted itself and, as only sufficing for a time, needs renewal; but He himself is in person our offering and by virtue of the eternal Spirit, i. e. of the imperishable life of His person, now for ever freed from death, our eternally present offering before God. Delitzsch):

Fuente: The Greek Testament

Heb 9:24. For Christ is not entered into the holy places made with hands,

Christ has not entered into any earthly temple or tabernacle.

Heb 9:24-26. Which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once

– And only once

Heb 9:27. In the end of the world hath he appeared to put away sin by the sacrifice of himself.

The Levitical priests continually repeated their sacrifice, for it was not effectual when offered only once; but our great High Priest has once for all presented a sacrifice which has made a full atonement for all his peoples sins, and there is therefore no need for it to be repeated.

Heb 9:27. And as it is appointed unto men once to die,

Notice how the apostle continues to introduce that important little key-word once.

Heb 9:27-28. But after this the judgment: so Christ was once offered –

Only once-

Heb 9:28. To bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

May we be amongst the privileged company that look for him!

This exposition consisted of readings from Heb 9:24-28; and Heb 10:1-18.

Fuente: Spurgeon’s Verse Expositions of the Bible

Heb 9:24. , not) Jesus never went into the inmost recesses of the temple at Jerusalem; never caused a sacrifice to be offered for Himself, during the whole period that elapsed between His baptism and the offering up of Himself.- , the figures of the true) The true were the more ancient: those made with hands were imitations of them; Heb 8:5.- , into heaven itself) and there is nothing beyond it.-, now) So Heb 9:26.-, to present Himself, to appear) An appropriate word in respect to GOD: in respect to us, , He hath been manifested, Heb 9:26, and , He shall be seen, Heb 9:28 [The Engl. Vers. loses the distinction, translating all alike, appear].- , before the face [in the presence] of God) More than Aaron in the tabernacle before the ark.

Fuente: Gnomon of the New Testament

The opposition between the high priests of the law and their sacrifices, with their efficacy, and the Lord Christ with his sacrifice and its efficacy, is further carried on in this verse. And this is done in an instance of a dissimilitude between them, as it was showed in general before in how many things they did agree. And this dissimilitude consists in the place and manner of the discharge of their office, after the great expiatory sacrifice which each of them did offer.

The causal connection of the words doth also intimate that a further evidence is given unto what was before laid down, namely, that heavenly things were purified by the blood of Christ: For, as an assurance thereof, upon the dedication of the new covenant he entered into heaven itself. Had he purified the things only on the earth, he could have entered only into an earthly sanctuary, as did the high priest of old. But he is entered, as the apostle now declares, into heaven itself; which, in the gracious presence of God therein, is the spring and center of all the things purified by his sacrifice.

Heb 9:24. , , .

. Syr., , into the house of the sanctuary. Sancta; sacrarium; sanctuarium; sancta sanctorum; the most holy place. . Manufacta; manibus exstructa; built with hands. . Syr., , which is the similitude of that which is true. Vulg., exemplaria verorum; exemplar respondens veris illis; an example answering unto the true, a resemblance of the true. . Syr., , before the face; faciei, vultui, conspectui; in the presence.

Heb 9:24. For Christ is not entered into the holy places [the sanctuary] made with hands, the figures of the true; but into heaven itself; now to appear in the presence of God for us. There is in the words a dissimilitude between the Lord Christ and the priests of the law, or an opposition between what was done by the one and the other. And one branch of the antithesis, as unto affirmation on the one hand, is included in the negation on the other; for in that he says, He is not entered into the holy places made with hands, it is affirmed that the high priest did so of old, and no more.

In the words there is,

1. The subject spoken of; that is Christ.

2. A double proposition concerning him:

(1.) Negative; that he is not entered into the holy places made with hands.

(2.) Affirmative; that he is so into heaven itself.

3. The end of what is so affirmatively ascribed unto him; to appear in the presence of God for us.

First, The subject spoken of is Christ. Jesus, saith the Vulgar Latin; but all Greek copies, with the Syriac, have Christ. From the 15th verse he had spoken indefinitely of the mediator of the new covenant, what he was to be, and what he had to do, whoever he were. This mediator and the high priest of the church are one and the same. He makes application of all he had said unto one singular person, Christ, our high priest.

Secondly, That which in general is ascribed unto him, or spoken of him, both negatively and affirmatively, is an entrance. That which was the peculiar dignity of the high priest of old, wherein the principal discharge of his duty did consist, and whereon the efficacy of his whole ministration did depend, was, that he, and he alone, did enter into the holy place, the typical representation of the presence of God. Wherefore such an entrance must our high priest have, after he had offered himself once for all.

This entrance of our high priest, as unto the place whereinto he entered, is expressed:

First negatively: Not into the holy places made with hands. The place intended is the sanctuary, or most holy place in the tabernacle. It is here expressed in the plural number, to answer the Hebrew ; for so the LXX. render their reduplications wherewith they supply their want of superlatives. These holy places Christ entered not into.

A double description is here given of this place;

1. As unto its nature;

2. As unto its use:

1. As unto its nature, it was made with hands, built by the hands of men. The manner of this building was part of its glory; for it relates unto the framing and erection of the tabernacle in the wilderness. And as this was wholly directed by God himself, so he endowed them in an extraordinary manner with singular skill and wisdom by whom the work was wrought. But as unto the thing itself, it is a diminution from its glory, not absolutely, but comparatively; yet was still made by the hands of men, and so had no glory in comparison of that which doth excel, namely, heaven itself.

2. As unto the use of these holies, they were . is sometimes used for , that which is signified by the type; and this we commonly call the antitype. So is the word used by the apostle Peter, 1Pe 3:21; the substance of what is typified. Sometimes it is used for , the type and resemblance of the thing signified. So is it here used, and well rendered figures. And what the apostle calls in the foregoing verse, he here calls . They are therefore the same; only they express different respects and notions of the same things. As the delineation and representation of heavenly things in them were obscure and dark, they were , similitudes, resemblances of heavenly things; as that representation which they had and made of them was a transcript from the original pattern and idea in the mind of God, and showed unto Moses in the mount, they were , or express figures.

And they were thus figures of the true; that is, the true holies. True in these expressions is opposed unto shadowy and typical, not unto that which is false or adulterated. So Joh 1:17-18, real, substantial; the things originally signified in all these institutions.

This is a brief description of the place whereinto the high priest under the law did enter, wherein his great privilege did consist, and whereon the efficacy of all his other administrations did depend. And it is described,

1. With respect unto its institution; it was the most holy place, peculiarly dedicated unto the reception of the especial pledges of the presence of God.

2. As unto its fabric; it was made with hands; though of an excellent structure, directed by God himself, and framed by his especial command, yet was it in itself no more but the work of mens hands.

3. As unto its principal end and use; it was a figure and resemblance of heavenly things. All Gods appointments in his service have their proper season, beauty, glory, and use; which are all, given them by his appointment. Even the things that were made with mens hands had so, whilst they had the force of a divine institution. To enter into the presence of God, represented by the typical pledges of it in this place, was the height of what the high priest under the law attained unto. And this he did on the ground of the dedication and purification of the tabernacle by the blood of the sacrifices of goats and calves. And it may be said, If the Lord Jesus Christ be the high priest of the church, hither or into this place he ought to have entered.I answer, He ought indeed so to have done, if by his sacrifice he had purified only earthly things; but whereas he had no such design, nor were the temporal things of the whole creation worth the purification with one drop of his blood, but they were things spiritual and heavenly that were purified by his sacrifice, he was not to enter into the holy places made with hands, the figures of the true, but into heaven itself.

Secondly, In opposition unto what is denied of him, and which is therein ascribed unto the high priest of the law, the place whereinto he did enter is called heaven itself. The entrance spoken of was sacerdotal, not triumphant and regal, as I have elsewhere declared. And by this heaven itself, a peculiar place is intended. The apostle hath in several places affirmed that in his ascension he passed through the heavens, and was made higher than the heavens. Wherefore by this heaven itself, some place that is called so by the way of eminency is intended. This in the Scripture is sometimes called the heaven of heavens, and the third heaven; the place of the peculiar residence of the presence, majesty, and glory of God, and of his throne; where all the blessed saints enjoy his presence, and all his holy angels minister unto him; a place above all these aspect-able heavens, the heavens which we do behold.

The entrance of Christ into heaven as our high priest was into it as the temple of God; wherein the chief thing considerable is the throne of grace. For it is that which answers unto and was signified by the entrance of the high priest into the most holy place in the tabernacle: and there was nothing therein but the ark and the mercy-seat, with the cherubim of glory overshadowing them; which, as we have declared, was a representation of a throne of grace. He entered likewise into heaven triumphantly, as, it was the palace of God, the throne of the great King, and sat down at the right hand of the Majesty on high; but this he did with respect unto the execution of his kingly office with authority and power For as the offices of Christ are distinct, and their exercise is so also, so heaven itself, wherein he now dischargeth them all, is proposed unto us under diverse considerations, distinctly answering unto the work that the Lord Christ hath yet to perform therein.

Obs. 1. And this serves unto the direction and encouragement of faith. When we apply ourselves unto Christ to seek for aid for the subduing and destruction of our spiritual adversaries by his ruling power, that mighty power whereby he is able to subdue all things unto himself, we consider him on the throne of majesty, in the full possession of all power in heaven and in earth. Hereby is faith both encouraged and directed in its acting or approach unto him. And when we go unto him for relief under our temptations, with a sense of the guilt of sin, which requires tenderness and compassion, we consider him as in the temple of God, appearing as our high priest before the throne of grace, Heb 4:14-16.

Obs. 2. This representation is the spring of all spiritual consolation. God on a throne of grace, the Lord Christ before it in the exercise of his office with faithfulness, compassion, and power, is the spring and center of all the comforts of the church.

Schlichtingius affirms on this place, that these things are spoken of Christ only in a neat and handsome metaphor, under which he is compared unto the priests of old. And the whole of his discourse tends unto this, that it is a comparison framed or coined by the apostle for the illustration of what he intends. But this is not to interpret the meaning of his words, but directly to oppose his whole design. For it is not a fancied, framed comparison that the apostle insists on, but a declaration of the typical significancy of legal institutions; and his purpose is to manifest the accomplishment of them all in Christ alone.

Thirdly. The end of this sacerdotal entrance of Christ into heaven is expressed: Now to appear in the presence of God for us.

A further degree of opposition between our high priest and those of the law is expressed in these words. They entered into the holy place, to appear for the people, and to present their supplications unto God; but this was only in an earthly tabernacle, and that before a material ark and mercy- seat. In what is here ascribed unto Christ there are many differences from what was so done by them.

1. In the time of what he did or doth; , now, at this present season, and always. What those others did was of no continuance; but this NOW is expressive of the whole season and duration of time from the entrance of Christ into heaven unto the consummation of all things. So he declares it in the next verse. He never departs out of the sanctuary to prepare for a new sacrifice, as they did of old. There is no moment of time, wherein it may not be said, He now appeareth for us.

2. In the end of his entrance into this heavenly sanctuary; , that is, ; to appear. Absolutely his entrance into heaven had other ends, but this is the only end of his entering into heaven as Gods temple, the seat of the throne of grace, as our high priest. And the whole discharge of the remaining duties of his sacerdotal office are comprised in this word, as we shall immediately demonstrate.

3. In that he doth thus appear , vultui, conspectui, faciei Dei; that is, the immediate presence of God, in opposition unto the typical symbols of it in the tabernacle, before which the high priest presented himself. The high priest appeared before the ark, the cherubim and mercy-seat, composed into the form of a throne: Christ enters into the real presence of God, standing in his sight, before his face; and this expresseth his full assurance of his success in his undertaking, and his full discharge from that charge of the guilt of sin which he underwent Had he not made an end of it, had he not absolutely been freed from it, he could not have thus appeared with confidence and boldness in the presence of God.

4. This is said to be done , for us. This refers only to appear, to appear for us; that is, as we shall see, to do all things with God for us at the throne of grace, that we may be saved. The words being opened, the nature of the thing itself, namely, of the present appearance of Christ in heaven, must be further inquired into. And it may be declared in the ensuing observations:

1. It is an act of his sacerdotal office. Not only he who is our high priest doth so appear, but he so doth as the high priest of the church. For such was the duty of the high priest under the law, whereby it was typified and represented. His entrance into the holy place, and presentation of himself before the mercy-seat, was in the discharge of his office, and he did it by virtue thereof. And this is one principal foundation of the churchs comfort, namely, that the present appearance of Christ in the presence of God is a part of his office, a duty in the discharge of it.

2. It is such an act and duty of our high priest as supposeth the offering of himself a sacrifice for sin antecedently thereunto; for it was with the blood of the expiatory sacrifices offered before on the altar that the high priest entered into the holy place. It hath therefore regard unto his antecedent sacrifice, or his offering himself in his death and blood-shedding unto God. Without a supposition hereof he could not, as our high priest, have entered into the sanctuary and have appeared in the presence of God. Wherefore,

3. It supposeth the accomplishment of the work of the redemption of the church. His words in this appearance before God are expressed, Joh 17:4, I have glorified thee on the earth; I have finished the work which thou gavest me to do; and now I come unto thee. He was sent of God into the world on this great errand, for this great work; and he returned not unto him, he appeared not in the presence of him that sent him, until he had fulfilled it, and was ready in all things to give an account of it unto the eternal glory of God.

4. In this his appearance he presents himself unto God as a Lamb that had been slain, Rev 5:6. He is now alive, and lives for ever. But there must, as unto efficacy in this appearance, be a representation of his sacrifice, his suffering, his death, his blood, of himself as a Lamb slain and offered unto God. And this was to be so in answer unto the blood of the expiatory sacrifice which the high priest carried into the holy place. For he was himself both the priest and the sacrifice, the offerer and the lamb. And as that blood was sprinkled before the ark and the mercy-seat, to apply the atonement made unto all the sacred pledges of Gods presence and good-will; so from this representation of the offering of Christ, of himself as a Lamb that had been slain, in this his appearance before God, doth all the application of its benefits unto the church proceed.

5. He thus appears for us. He is therein, therefore, the great representative of the church, or he represents the whole church of his redeemed unto God. There is more in it than merely for our good. It is as it were the appearance of an advocate, a law-appearance in the behalf of others. So is it declared 1Jn 2:1-2. He will at the end of all present his whole church unto God, with the whole work of his love and grace accomplished towards them. He first so presents it unto himself, and then to God, Eph 5:26-27. Now he presents them as the portion given unto him of God out of fallen mankind to be redeemed and saved; saying, Behold I and the children which thou gavest me; thine they were, and thou gavest them to me. I present them unto thy love and care, holy Father, that they may enjoy all the fruits of thine eternal love, all the benefits of my death and sacrifice.

6. This is the great testimony of the continuation of his love, care, and compassion towards the church, now he is in the height of his own glory. Love, care, and compassion, belong unto him in an especial manner as he is a high priest; which we have declared on many occasions. They are the spring of all his sacerdotal actings. And they are all witnessed unto in his perpetual appearance in the presence of God for us.

7. This also compriseth his being an advocate. He is hereby in a continual readiness to plead our cause against all accusations, which is the especial nature of his work as an advocate; which is distinct from his intercession, whereby he procures supplies of grace and mercy for us.

8. This account of the appearance of Christ before God on the throne of grace gives direction into a right apprehension of the way of the dispensation of all saving grace and mercy unto the church. The spring and fountain of it is God himself, not absolutely considered, but as on a throne of grace. Goodness, grace, love, and mercy, are natural unto him; but so also are righteousness and judgment. That he should be on a throne of grace is an act of his sovereign will and pleasure, which is the original spring of the dispensation of all grace unto the church. The procuring cause of all grace and mercy for the church, as issuing from this throne of grace, is the sacrifice of Christ, whereby atonement was made for sin, and all heavenly things purified unto their proper end. Hence he is continually represented before this throne of God, as a Lamb that had been slain. The actual application of all grace and mercy unto the church, and every member of it, depends on this his appearance before God, and the intercession wherewith it is accompanied.

Schlichtingius grants on the place, that Christ doth indeed solicitously take care of the salvation of the church; but yet God, saith he, doth grant it of mere mercy, without any regard unto satisfaction or merit; which, saith he, we exclude. And the only reason he gives for their so doing is this, that where there is satisfaction or merit, there is no need of oblation, appearance, or intercession. But this fancy (opposed unto the wisdom of God in the dispensation of himself and his grace) ariseth from their corrupt notion of these things. If the oblation of Christ, with his appearance in heaven and intercession, were nothing but what they imagine them to be, that is, his appearance in heaven with all power committed unto him, and the administration of it for our good, his satisfaction and merit could not directly be thence proved. Yet also on the other hand are they no way disproved thereby; for they might be antecedently necessary unto the exercise of this power. But the argument is firm on the other hand. There is in the dispensation of grace and mercy respect had unto satisfaction and merit, because it is by the blood and sacrifice of Christ, as it is the design of the apostle to declare. For whereas he was therein an offering for sin, was made sin for us, and bare our sins, undergoing the penalty or curse of the law due unto them, which we call his satisfaction or sufferings in our stead; and whereas all that he did antecedently unto the oblation of himself for the salvation of the church, he did it in a way of obedience, unto God, by virtue of the compact or covenant between the Father and him for our salvation unto his glory, which we call his merit: unto these there is respect in the dispensation of grace, or the Lord Christ lived and died in vain. But to declare their apprehension of these things, the same author adds: Porro in pontifice legali, apparitio distincta erat ab oblatione, licet utraque erat conjuncta et simul fieret; nempe quia alius erat pontifex, alia victima; et apparebat quidem pontifex, offerebatur autem victima, seu sanguis victimae: at nostri pontificis et oblatio et apparitio, quemadmodum et interpellatio, reipsa idem sunt; quia nimirum idem est pontifex et victima. Dum enim apparet Christus, seipsum offert; et dum seipsum offert, apparet; dum autem et offert et apparet, interpellat.

1. It is not true that the oblation or offering of the sacrifice by the high priest, and his appearance in the holy place, was at the same time; for he offered his sacrifice at the altar without, and afterwards entered with the blood into the holy place.

2. He grants that the blood of the sacrifice was offered; but will not allow that the blood of Christ was offered at all, nor that Christ offered himself before he had laid aside both flesh and blood, having no such thing belonging unto him.

3. That the sacrifice of Christ, his oblation, appearance, and intercession, are all one and the same, and that nothing but his power and care in heaven for the salvation of the church are intended by them, is an imagination expressly contradictory unto the whole design and all the reasonings of the apostle in the context. For he carefully distinguisheth these things one from the other, showeth the different and distinct times of them under the old testament, declareth their distinct natures, acts, and effects, with the different places of their performance. Violence also is offered unto the signification of the words, and the common notion of things intended by them, to make way for this conceit. In common use and force, or are one thing, and and are others. It is true, the Lord Christ is in him self both the priest and the sacrifice; but it doth not thence follow that his offering of himself and his appearance in the presence of God for us are the same, but only that they are the acts of the same person.

This continual appearance of the Lord Christ for us, as our high priest in the presence of God, in the way explained, is the foundation of the safety of the church in all ages, and that whereon all our consolation doth depend; whence relief is derived by faith on all occasions. The consideration hereof being rightly improved will carry us through all difficulties, temptations, and trials, with safety unto the end.

Fuente: An Exposition of the Epistle to the Hebrews

Once Only Once Enough!

In Heb 9:24-28 the Spirit of God tells us of three great appearances of our Savior.

He appeared once in the world to put away sin by the sacrifice of himself. This is our atonement (Heb 9:26).

In Heb 9:24 we are told that our great Savior now appears in the presence of God for us as our Advocate. This is our assurance (1Jn 2:1-2).

In Heb 9:28 the inspired writer declares that the Lord Jesus Christ shall appear to them that look for him the second time without sin unto salvation. That will be our advancement. What an advancement it will be!

Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Our great Redeemer, the Son of God, came into this world in human flesh to put away sin by the sacrifice of himself. He came but once. He died but once. He made but one great sacrifice for sin. But once was enough!

A Horribly Evil Thing

What a horribly evil thing sin must be! It is rebellion against God, treason against his throne, mans attempt to rape and defile the holy Lord God, to drive the Almighty from his throne, to murder the Eternal. Sin is the expression of fallen mans enmity against God, the display of our natural heart hatred of God. Sin is that which makes us obnoxious to the holy Lord God. Sin is the defilement of our race. Sin has brought us under the curse of Gods holy law. Sin has put us under the sentence of death, eternal death. Sin shuts the door of hope upon all the human race.

No Easy Task

It is not easy for sin to be put away. No carnal sacrifice can put away sin.

Not all the blood of beasts

On Jewish altars slain

Could give the guilty conscience peace,

Or wash away the stain.

No work of man can put away one sin. No amount of repentance can put away sin. Not even our faith can put away sin.

Not all the labors of my hands

Can fulfill Thy law’s demands;

Could my zeal no languor know,

Could my tears forever flow,

All for sin could not atone;

Christ must save, and Christ alone!

Even God himself cannot, in his pure, absolute character as God, put away sin.

If sin is to be put away, it must be put away by the sin-atoning death and substitutionary sacrifice of the incarnate God, the God-man Mediator, the Lord Jesus Christ. But his sacrifice was enough. He died but once; but once was enough! That is the meaning of these words. — Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Christ Did It

Christs sufferings and death for sin are of infinite value, merit, and efficacy. Therefore, he suffered for sin only once. He appeared once, in the end of the world to put away sin; and he has done it!

Our Lord Jesus Christ put away the guilt of sin by his atoning sacrifice. He put away the punishment of it by his sufferings and death as our Substitute. The incarnate Son of God put away the penalty of the law by his satisfaction of divine justice. He put away the consequences of sin by his obedience unto death. He puts away the dominion of sin in his people by the power of his grace in the new birth. He puts away the filth of sin by his sanctifying grace. And he shall put away the very being of sin in resurrection glory.

This work of putting away sin was accomplished by him bearing our sin in his own body upon the cursed tree. He carried it and took it away. This is what was pictured in the Old Testament type of the scapegoat.

The Lord Jesus has removed sin from us as far as the east is from the west, by finishing and making an end of it. He disannulled and abolished it, in so far as the law and justice of God is concerned. When he paid our debt, he cancelled it in one day, by his one sacrifice. In one great day, the whole work was done (Zec 3:9). Our sins, being forever, effectually put away by the sacrifice of Christ, shall never be found and can never be charged to us again (Jer 50:20; Rom 4:8).

My sin, (O the bliss of this glorious thought!)

My sin, not in part, but the whole,

Is nailed to His cross, and I bear it no more. —

Praise the Lord! It is well with my soul!

Fuente: Discovering Christ In Selected Books of the Bible

the holy: Heb 9:11, Mar 14:58, Joh 2:19-21

the figures: Heb 9:9, Heb 9:23, Heb 8:2

but: Heb 1:3, Heb 6:20, Heb 7:26, Heb 8:2, Heb 8:5, Heb 12:2, Psa 68:18, Mar 16:19, Luk 24:51, Joh 6:62, Joh 16:28, Act 1:9-11, Act 3:21, Eph 1:20-22, Eph 4:8-11, Col 3:2, 1Pe 3:22

appear: Heb 7:25, Exo 28:12, Exo 28:29, Zec 3:1, Rom 8:33, 1Jo 2:1, 1Jo 2:2, Rev 8:3

Reciprocal: Exo 24:2 – General Exo 26:1 – the tabernacle with ten curtains Exo 28:30 – upon his heart Exo 30:8 – a perpetual Exo 40:5 – the altar Lev 8:35 – the tabernacle Lev 9:23 – came out Lev 16:3 – Aaron Lev 16:10 – to make Lev 16:13 – the cloud Deu 5:5 – General Deu 33:10 – they shall put incense 1Ki 8:13 – a settled 2Ch 29:16 – the inner part Psa 61:7 – abide Psa 84:1 – How Psa 102:19 – the height Isa 25:7 – he will Isa 53:12 – made Jer 15:1 – stood Jer 30:21 – engaged Dan 2:34 – was cut Dan 7:13 – and they Luk 1:10 – General Joh 17:9 – pray for Joh 17:11 – I am Act 1:2 – the day Rom 8:34 – who also 1Co 10:6 – examples 2Co 5:1 – an 2Co 12:2 – caught Eph 4:10 – ascended Col 2:11 – without Heb 3:5 – for Heb 4:14 – that is Heb 7:8 – he liveth Heb 9:7 – into Heb 9:12 – he entered Heb 11:19 – from the 1Pe 3:21 – like Rev 9:13 – a voice Rev 13:6 – and his

Fuente: The Treasury of Scripture Knowledge

Heb 9:24. Christ never did any official or priestly services in the temple at Jerusalem while on earth, for the priests of the law were still in that service (chapter 8:4). Hence He entered that place of which the one made with hands was a figure or type. He is there to be in the presence of God for us or on our behalf as our High Priest. This is another item in Paul’s reasoning with the Hebrew Christians. He is showing them that in clinging to the service of the Levitical priesthood, the Judaizers are repudiating the One who has actually entered into the presence of God.

Fuente: Combined Bible Commentary

Heb 9:24. The heavenly things: for not into a holy place made with hands did Christ enter, like in pattern (answering to the original, the typical form) to the true, now to show (to manifest) himself before (the face of) God for us; His passover our offering, and by virtue of the Eternal SpiritHis own Divine nature with all the power of an endless life.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The person spoken of, and that is Christ, our Great High Priest, the mediator of the new covenant.

Observe, 2. What is spoken of him:

1. Negatively, That he is not entered into the holy place of the sanctuary, or tabernacle made with hands, that is, built by the hands of men, which was a figure of the true holy of holies, to wit, heaven. All God’s appointments in his service have their proper season, their proper glory, beauty, and use; even the tabernacle, and the external utensils thereof, made with men’s hands, had so, whilst they had the force of a divine institution.

2. Positively, He is entered into the heaven itself, the place of the peculiar residence of the presence, majesty, and glory of God; where all his blessed saints enjoy him, and his holy angels minister unto him.

Observe, 3. The end of our Great High Priest’s entrance into heaven declared, now to appear in the presence of God for us. The priests of old, when they entered the holy place, were forced soon to go out again to prepare for a new sacrifice: But this word now is expressive of the whole season and duration of time, from the entrance of Christ into heaven, until the consummation of all things: There is no moment of time in which it may not be said, he now appeareth in the presence of God for us.

Learn hence, That the continual appearance of our Lord Jesus Christ for us in heaven, as our Great High Priest, in the presence of his Father, is the foundation both of our safety and our comfort, from whence relief may he derived upon all occasions, whatever difficulties, temptation and trials may be before us.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 9:24-26. For Christ is, or, hath, not entered With the sacrifice of his crucified body; into the holy places made with hands He never went into the holy of holies of the temple at Jerusalem; the figures of the true tabernacle in heaven; Greek, , the antitypes. In the mount Moses had , the type, or model of the tabernacles, and of the services to be performed in them, showed to him. Hence the tabernacles, with their services, which he formed according to that model, are called antitypes, or images of that model; consequently images of heaven itself, and of the services to be performed by Christ as the High-Priest of the heavenly holy places, of all which the model showed to Moses in the mount was a shadow or dark representation. But unto heaven itself, now to appear As our glorious High-Priest and powerful Intercessor; in the presence of God for us That is, before the manifestation of the divine presence, to officiate on our account. Nor yet Was it needful that he should offer himself often The atonement made by Christ being founded on the sovereign pleasure of God, it was to be made according to the appointment of God. Wherefore Christ having made that atonement only once, it follows that no more atonement was required by God in order to his pardoning believers in all nations and ages. As the high-priest entereth into the earthly holy place every year On the day of atonement; with the blood of others Of another kind of creatures, that is, of bullocks and goats. For then must he (Christ) often have suffered since the foundation of the world This reasoning, says Macknight, merits the readers particular attention, because it supposes two facts which are of great importance. The first is, that from the fall of Adam to the end of the world, no man will be pardoned but through Christs offering himself to God a sacrifice for sin. The second is, that although Christ offered himself only once, that one offering is in itself so meritorious, and of such efficacy in procuring pardon for the penitent, that its influence reacheth backward to the beginning of the world, and forward to the end of time; on which account Christ is with great propriety termed, (Rev 13:8,) the Lamb slain from the foundation of the world; or from the time of mans fall, for the necessity of Christs offering himself a sacrifice for sin did not take place immediately at the creation, but at the fall. But now once in the end of the world At the conclusion of the Mosaic dispensation, and the entrance of gospel times, which are the last season of Gods grace to the church. The apostles expression, , may be properly rendered, the consummation, or conclusion, of the ages, or divine dispensations, termed the dispensation of the fulness of times, Eph 1:10. See also Gal 4:4. The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward. He hath appeared , been manifested; to put away sin Or, for the abolition of sin, as the original expression signifies; that is, to remove both its guilt and power, (and not merely, or chiefly, to abolish the Levitical sin-offerings, as Macknight strangely interprets the clauses) by the sacrifice of himself Which at once purchases the pardon of it for us, and grace to subdue it, and effectually teaches us to mortify it, when we see such a ransom paid for our forfeited lives.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 10

THE TWO COMINGS OF JESUS.

24-26. These verses vividly recapitulate the wonderful work of Christ contrastively with the Aaronic high priest, who was under the necessity of annual repetition while the Son of God by one offering at the end of the ages has manifested Himself to the world and all other worlds in the complete expiation of sin out of the universe, by the sacrifice of Himself. This argument stands purely on the human hemisphere of the Christhood. The whole Bible is simply the biography of Christ; the Old Testament that of Christ excarnate, and the New Testament that of Christ incarnate. The entire Apostolic Church, without a dissenting voice, remained orthodox in the Cliristhood, constantly anticipating His personal return and millennial kingdom, down to the Constantinian apostasy; after which heresy and defection, relative to the coming kingdom, began to creep in. The theological world at present exhibits a medley of irreconcilable contradict ions relative to the Christhood, sweeping throughout the entire arc, from the radical heresy of the soul-sleeper on the one side, repudiating all spirituality, to the ultimathule or Swedenborgianism on the other side, ignoring utterly the literal Christhood, even to the repudiation of physical resurrection. We have need to come back to first principles, taking the Bible as it is, losing sight of creeds and accepting the magnificent globe of perfect, consistent, revealed truth, delineating and expounding the Christhood, in His unutterable grandeur and glory, both human and divine. Of course the divine Christ has never left this world, but in His condescending mercy has stayed with us, pursuant to the promise He made to His faithful disciples while preaching the Gospel to all nations: Lo, I am with you alway, even unto the end of the age. But the glorified Man-Christ ascended up from Mt. Olivet and sat on the mediatorial throne at Gods right hand. He will certainly, pursuant to His promise, ride down on the throne of His glory, set up His kingdom on the earth and reign a thousand years. The statement, end of the world, in Heb 9:26, should read end of the ages. The Edenic, antediluvian, patriarchal, Mosaic and Judaic ages had come and gone and the Gentile age, the last of all to precede the millennial kingdom, had culminated when Jesus came on the earth; Augustus Caesar, a Gentile monarch, sitting on the throne of the world, his crown radiant with the rays of an unsetting sun, and his scepter sweeping the circumference of the earth. Mat 24:3. End of the world, and other similar statements, which should read end of the age, have given prominence to the popular dogma that this world is going to be blotted out of existence. It will certainly at the end of time be sanctified by fire, but not exterminated. On the contrary, having been thoroughly sanctified by the crematory fires, Omnipotence will resume the work of creation, make it new, transform it into a heaven and add it back to the celestial empire, to which it belonged before Satan broke it loose in view of adding it to hell. The last two chapters of the Bible describe this world after its glorious sanctification, re-creation, celestialization and re- occupancy by glorified saints and angels, here shine and shout forever, hoary Time having his ourney now superseded by the roll of eternal ages.

27, 28. It is appointed unto men once to die. Dying once here is antithetical to the dying of Christ on the cross, alluded to in the same sentence. Hence the emphasis is on the death of sin which must take place when Adam the first in our hearts is nailed to he cross, like Adam the Second when He bled and died for a guilty world. Just as the death of Christ on the cross gave Him the victors wreath and the monarchs crown, and seated Him on the throne of His glory to reign forever, so the death of Adam the first in the human heart, which consummates entire sanctification, gives us the victory over the world, the flesh and the devil, and crowns us king in Zion forever. In regeneration, Christ comes into the heart the first time homogeneously with his first advent into the world. In sanctification, He comes into the heart the second tune homogeneously with His coming into the world the second time to sit on the throne of His glory and reign forever. He came the first time to suffer and to die for the sins of the world. He will come the second time to conquer and to reign forever. All the truly sanctified who have received His second coming in their experiences are ready, watching and waiting for Him to come on the earth the second time. The great reason why the preachers and church members are not looking for Jesus to come the second time is because they are not ready to receive Him, neither will they ever be ready till they receive Him into their hearts as their Sanctifier in a second work of grace. There is perfect harmony between the two hemispheres of the Christhood, i.e., the spiritual and the literal. The coming of the spiritual Christ into the heart is necessary to prepare us for the reception of the glorified Man Jesus. Nothing but entire sanctification, which is wrought by the spiritual Christ in His second coming into the heart, can prepare us to meet our glorious coming King. The unsanctified preachers are not preaching on the Lords second coming from the simple fact that they are not ready for Him. For this reason the Church gave up the expectancy of her coming Lord and His glorious earthly kingdom, when she apostatized from the glorious doctrine and triumphant experience of entire sanctification.

Fuente: William Godbey’s Commentary on the New Testament

Verse 24

Holy places made with hands; such as the Mosaic tabernacle.

Fuente: Abbott’s Illustrated New Testament

9:24 {13} For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

(13) Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men’s hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.

Fuente: Geneva Bible Notes

Jesus Christ’s ministry required a once-for-all, sufficient sacrifice. The "consummation" refers to the end of the Old Covenant. Jesus Christ entered the presence of God rather than an earthly tabernacle (Heb 9:24). He made His offering only once rather than repeatedly (Heb 9:25). Furthermore He put away sins forever rather than removing them only temporarily (Heb 9:26; cf. 1Pe 1:20).

"Copy" (Heb 9:24) is the Greek word typos ("type"). The writer identified a type (a divinely intended illustration) here. The holy place in the tabernacle and temple was a type of heaven. [Note: Ibid., pp. 60-63. See also Philip E. Hughes, "The Blood . . .," 131:521:26-33.] (See Rom 5:14; Romans 1 Corintians Heb 10:6; Heb 10:11; and 1Pe 3:21 for other New Testament identifications of types.)

"At His ascension Christ was formally installed as High Priest and began His present high priestly work. In the heavenly tabernacle today He represents His people (i.e., He secures their acceptance with God); obtains free access for them into God’s presence; intercedes in prayer for them and grants them help; mediates their prayers to God and God’s strength to them; anticipates His return to earth to reign; and, at the end of the present session, will bless His people by bringing them deliverance into the kingdom." [Note: David J. MacLeod, "The Present Work of Christ in Hebrews," Bibliotheca Sacra 148:590 (April-June 1991):200.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)