Exegetical and Hermeneutical Commentary of Hebrews 9:8
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
8. that the way into the holiest was not yet made manifest ] Entrance into the Holiest symbolised direct access to God, and the “way” into it had not been made evident until He came who is “the way, the truth, and the life” (Joh 14:6). He is “the new and living way” (Heb 10:19-20).
while as the first tabernacle was yet standing ] Rather, “while yet the outer Tabernacle is still standing,” i.e. so long as there is (for the Temple, which represented the continuity of the Tabernacle and the Old Covenant, had not sunk in flames, as it did a few years later) an outer Tabernacle, through which not even a Priest was ever allowed to enter into the Holiest. Hence the deep significance of the rending of the veil of the Temple from the top to the bottom at the Crucifixion. (Mat 27:51).
Fuente: The Cambridge Bible for Schools and Colleges
The Holy Ghost – Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.
This signifying – That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest.
That the way into the holiest of all – Into heaven – of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God – the Shekinah – dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.
Was not yet made manifest – The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.
While as the first tabernacle was yet standing – As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a proof that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit designed that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.
(1)It was a mere symbol, and not the reality – showing that the true way was not yet fully understood.
(2)It was entered but once a year – showing that there was not access at all times.
(3)It was entered only by the High Priest – showing that there was not free end full access to all the people.
(4)It was accessible only by Jews – showing that the way in which all men might be saved was not then fully revealed.
The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to prevent people from coming before the symbol of the divinity, and was, therefore, an imperfect system. All these obstructions are now removed; the Saviour – the great High Priest of his people – has entered heaven and opened it to all true believers, and all of every nation may now have free access to God; see Heb 9:12; compare Heb 10:19-22.
Fuente: Albert Barnes’ Notes on the Bible
Heb 9:8
The Holy Ghost thus signifying
The overtones of Judaism:
Musicians tell us that the quality of the voice in song depends upon its overtones; that is, the accordant notes which are heard sounding faintly above the fundamental tones.
It is the same peculiarity which gives the silvery ring to some voices in speech. And so as we listen to the voices of the Law and of the Prophets, we find a wondrous, and, to some, a mysterious charm. But the ear that has been trained by the same master-skill that taught their lips, solves the secret of the spell, and catches with delight, through the deep thunder utterances, the glad overtones of the coming gospel. (Sarah F. Smiley.)
The way into the holiest of all
1. He expoundeth what the high priests going through the veil but once a year did mean, saying the Holy Ghost signified something thereby. Then
(1) The Holy Ghost is the Author of these ordinances of Levi, and of matters appointed about that old tabernacle, as of the expressions of His own mind to the Church, and so He is very God.
(2) The Holy Ghost is a distinct Person of the Godhead, exercising the proper actions of a person, subsisting by Himself; directing the ordinances of the Church, and interpreting the meaning of the types unto the Church.
(3) The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical ordinances, because the Holy Ghost was rhea teaching them the meaning.
(4) Those rites and ceremonies were not so dark in themselves, as they could not be in any sort understood, but were expressions of the mind of God to the Church of that time.
2. That which the Holy Ghost did signify was this: that the way unto the holiest of all was not yet made manifest, while as the first tabernacle was yet standing. (D. Dickson, M. A.)
The mind of the Holy Spirit manifested in the institutions of religion
I. THE DIVINE ORDINANCES AND INSTITUTIONS OF WORSHIP ARE FILLED WITH WISDOM SUFFICIENT FOR THE INSTRUCTION OF THE CHURCH IN ALL THE MYSTERIES OF FAITH AND OBEDIENCE.
II. IT IS OUR DUTY, WITH ALL HUMBLE DILIGENCE, TO INQUIRE INTO THE MIND OF THE HOLY GHOST IN ALL ORDINANCES AND INSTITUTIONS OF DIVINE WORSHIP. Want hereof lost the Church of Israel.
III. ALTHOUGH THE LORD CHRIST WAS NOT ACTUALLY EXHIBITED IN THE FLESH UNDER THE OLD TESTAMENT, FOR HAD ACTUALLY OFFERED HIMSELF UNTO GOD FOR US, YET HAD RELIEVERS THEN AN ACCESS INTO THE GRACE AND FAVOUR OF GOD, THOUGH THE WAY, THE CAUSE AND MEANS OF IT WAS NOT MANIFESTLY DECLARED UNTO THEM.
IV. THE DESIGN OF THE HOLY GHOST IN THE TABERNACLE, AND IN ALL ITS ORDINANCES AND INSTITUTIONS OF WORSHIP, WAS TO DIRECT THE FAITH OF BELIEVERS UNTO WHAT WAS SIGNIFIED BY THEM.
V. TYPICAL INSTITUTIONS, ATTENDED DILIGENTLY UNTO, WERE SUFFICIENT TO DIRECT THE FAITH OF THE CHURCH UNTO THE EXPECTATION OF THE REAL EXPIATION OF SIN, AND. ACCEPTANCE WITH GOD THEREON.
VI. THOUGH THE STANDING OF THE FIRST TABERNACLE WAS A GREAT MERCY AND PRIVILEGE, YET THE REMOVAL OF IT WAS A GREATER; FOR IT MADE WAY FOR THE BRINGING IN OF THAT WHICH WAS BETTER.
VII. THE DIVINE WISDOM IN THE ECONOMY AND DISPOSAL OF THE REVELATION OF THE WAY INTO THE HOLIEST, OR OF GRACE AND ACCEPTANCE WITH HIMSELF, IS A BLESSED OBJECT OF OUR CONTEMPLATION.
VIII. THE CLEAR MANIFESTATION OF THE WAY OF REDEMPTION, OF THE EXPIATION OF SIN, AND PEACE WITH GOD THEREON, IS THE GREAT PRIVILEGE OF THE GOSPEL.
IX. THERE IS NO ACCESS INTO THE GRACIOUS PRESENCE OF GOD, BUT BY THE SACRIFICE OF CHRIST ALONE. (John Owen, D. D.)
An intimation of nearer warship:
The idea is, that the exclusion from the inner part of the Jewish tabernacle, and the all but entire restriction of religious service to the outer part, signified perfect intercourse with God not yet granted, the highest and therefore abiding form of religion a thing yet to come. The writer would have his readers see, in the mere fact of such a division of the tabernacle into a first and second chamber, a Divine intimation that there was a higher boon, a nearer approach to, a more intimate fellowship with God in store for men, which for the present was denied. The first part of the tabernacle, he would say, is yours; the second in its spiritual significance belongs to the future, to the time of Messiah, when all things are to undergo renovation. To cling to legal worship then as something that must last for ever is to shut your ear to the voice of the sanctuary itself, by its very structure bearing witness to its own insufficiency, and saying to all who have ears to hear: I am not for aye. I have a first and a second chamber, a near and a nearer to God. The first and the near is yours, oh, people of Israel, for daily use; the second and the nearer is as good as shut against you. When that which is perfect is come, the nearer will be accessible to all, and the veil and the place outside and all the services that now go on there will cease toy exist. (A. B. Bruce, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. The Holy Ghost this signifying] These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.
The way into the holiest] That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.
I have already observed that the apostle appears to use the word , or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God’s favour possible.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Holy Ghost this signifying; God the Spirit himself, the third relation in the Deity, the author of all the Mosaical institutions, who commanded all these ritual, ceremonial services in this tabernacle to be performed, who revealed all this to Moses, and who inspired him with it, Lev 16:1,2, the most infallible interpreter of his own institutions, declared by these signals and types, and demonstrated by the frame of ordinances, then given to the church, in these expressions, Exo 30:10; Lev 16:2,12-15,17; the veil ever covering the holy of holiest, but only on the day of expiation, when it was drawn aside, and that laid open.
That the way into the holiest of all was not yet made manifest; the true and very means to Gods presence in heaven itself, which is only by Christ the great High Priest, through whose blood we can come to the throne of his grace there boldly, Heb 10:19-22, and by the perfect work of his Spirit on us, can enter with him into the holy of holiest in heaven; this was not so plainly, clearly, fully, universally known as afterwards by the shedding of Christs blood, and the revelation of it in the gospel to all the world. Christ was revealed to the Hebrews, and all these ceremonial ordinances did hold him out, and by him only the saints under that covenant administration got to heaven; yet the manifestation of it was obscure in comparison of what it is since.
While as the first tabernacle was yet standing; while the Mosaical covenant administration was to continue, till the coming of Christ in the flesh, and perfecting the work by his death, for the space of near one thousand five hundred years, was the true, right, and proper way for entering into heaven, darkly, and obscurely, and typically revealed unto the church; when by the death of Christ the veil of the holy of holiest was rent asunder, heaven laid open to be seen, and entered into by all penitent believing sinners through Christ, every day in their duties, and then in their persons, Mat 27:51.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The Holy GhostMoseshimself did not comprehend the typical meaning (1Pe 1:11;1Pe 1:12).
signifyingby thetypical exclusion of all from the holiest, save the high priest oncea year.
the holiest of allheaven,the antitype.
the first tabernacletheanterior tabernacle, representative of the whole Levitical system.While it (the first tabernacle, and that which represents theLevitical system) as yet “has a standing” (sothe Greek, that is, “has continuance”: “lasts”),the way to heaven (the antitypical “holiest place”)is not yet made manifest (compare Heb 10:19;Heb 10:20). The Old Testamenteconomy is represented by the holy place, the New Testament economyby the Holy of Holies. Redemption, by Christ, has opened the Holy ofHolies (access to heaven by faith now, Heb 4:16;Heb 7:19; Heb 7:25;Heb 10:19; Heb 10:22;by sight hereafter, Isa 33:24;Rev 11:19; Rev 21:2;Rev 21:3) to all mankind. TheGreek for “not yet” (me po) refers to themind of the Spirit: the Spirit intimating that men should notthink the way was yet opened [TITTMANN].The Greek negative, “ou po,” would deny thefact objectively; “me po” denies the thingsubjectively.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Holy Ghost this signifying,…. This shows that the Holy Ghost existed under the Old Testament; that he is a distinct person in the Godhead, a personal act being here ascribed to him; that he is truly and properly God, the God whose service the priests accomplished in the tabernacle; and by whom Moses was admonished to make all things in it according to the pattern, and by whom the high priest was warned not to come at all times within the vail; moreover, that the Levitical ordinances were of God, and that they had a spiritual signification; that the Old Testament saints were not without some knowledge of the spiritual meaning of them; and that the Holy Ghost was the author of that knowledge; particularly by enjoining the high priest to enter within the vail but once a year, he gave a plain and strong intimation,
that the way into the holiest of all was not yet manifest, while as the first tabernacle was yet standing; by which is meant, not only the first part of the tabernacle, as in Heb 9:2 but the whole of it; and not only that, but the temple built in its room, and also the whole Levitical service is included; and the sense is, that while the tabernacle and tabernacle worship, the temple and temple service, were in being, “the way into the holiest of all was not yet manifest”: the Vulgate Latin and all the Oriental versions render it, “the way of the saints”; of the priests who ministered in holy things, and were holy to the Lord, and of all the saints that lived before Christ; not that they did not go to heaven, but their way to it was not so manifestly known; life and immortality were not so clearly brought to light, as now by the Gospel; though rather it designs holy places, even heaven itself, which was typified by the holy place within the vail; and may be called the holiest of all, it being the residence of the holy God, holy angels, and holy men, and is sanctified by the presence of Christ, for his people, and where perfect holiness will be the glory of it: the way to it is not by works of righteousness done by men, which being imperfect cannot justify, and so not save, though this is the way men naturally seek and take; but Christ is the only way, and he is the plain, pleasant, and safe one: now let it be observed, that heaven was not shut to the Old Testament saints; there was a way into it for them, and they went the same way New Testament saints do; and that way was in some measure known, but it was not fully manifested; it lay hid in obscure prophecies, types, shadows, and sacrifices; hence being more clearly revealed under the Gospel dispensation, in comparison, of its former obscurity, and with respect to the manifestation of it, it is called a “new way”.
Fuente: John Gill’s Exposition of the Entire Bible
| The Priesthood of Christ. | A. D. 62. |
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 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. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old-Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.
I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, v. 8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.
II. That the first tabernacle was only a figure for the time then present, v. 9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.
III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (v. 9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.
IV. The Holy Ghost hereby signifies that the Old-Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, v. 10. Their imperfection lay in three things:– 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation,–of clearer light as to all things necessary to be known,–of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God,–of greater liberty and freedom both of spirit and speech–and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.
V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (Heb 9:11; Heb 9:12), and he illustrates it very fully. For,
1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old-Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing from, the priestly office of Christ.
2. Christ is a high priest by a greater and more perfect tabernacle (v. 11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.
3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,
4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year’s reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.
5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old-Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (v. 13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (v. 14): How much more shall the blood of Christ, c. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ’s offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ’s offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ’s blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.
Fuente: Matthew Henry’s Whole Bible Commentary
The Holy Ghost this signifying ( ). Genitive absolute with present active participle of , to make plain. Used as in 12:27.
The way into the Holy place ( ). Here as in verses Heb 9:12; Heb 9:25 is used for the very Presence of God as in 8:2 and is in the objective genitive. H is the accusative of general reference with the infinitive.
Hath not yet been made manifest ( ). Perfect passive infinitive of , to make plain () in indirect discourse after with negative .
While as the first tabernacle is yet standing ( ). Another genitive absolute with present active participle of (having standing ), “the first tabernacle still having a place.” The veil at the entrance kept the people out of the first tent as the second veil (verse 3) kept the priests out of the Holy of Holies (the very Presence of God).
Fuente: Robertson’s Word Pictures in the New Testament
The Holy Ghost. Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this.
The way into the holiest of all [ ] . Lit. the way of the holies. For the construction comp. odon ejqnwn way of the Gentiles, Mr 10:5. The phrase N. T. o. Twn ajgiwn as in vers. 12, 24, 25; Heb 10:19. While as the first tabernacle was yet standing (eti thv prwthv skhnhv ejcoushv stasin). By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Exoushv stasin, lit. had standing. The phrase N. T. o. Stasiv everywhere in N. T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A. V. implies, but remained a recognized institution.
Fuente: Vincent’s Word Studies in the New Testament
1) “The Holy Ghost this signifying,” ((touto delountos tou pneumatos tou hagiou) “By this the Holy Spirit (was) showing or manifesting;” that the way to God’s glory, that appeared above the mercy seat, between the cherubims, in shekinah glory, pointed to the coming shed blood of Jesus Christ, Heb 10:19-20.
2) “That the way into the holiest of all,” (ten ton hagion hodon) “That the way of the holiest,” into heaven itself where Jesus makes intercession now with his own blood, had not then come, Exo 25:22; Exo 40:34-38; Lev 16:2.
3) “Was not yet made manifest,” (meto pephanerosthai) “Was not yet to have been manifested,” while the sacrifices were yet being made of the Mosaic order, before Jesus came and declared himself to be the redeemer, Joh 14:6; Luk 19:10; Joh 10:9; Joh 10:27-29; Joh 5:24.
4) “While as the first tabernacle was yet standing,” (heti tes protes skenes echouses stasin) “While the first order tabernacle was standing,” or having a place of Divine administrative order of service; Until the veil of the temple was rent in twain, at the resurrection of Jesus Christ, our High Priest who is now in heaven itself ministering, atoning, interceding for the sins of all believers, Mat 27:51-53; 2Co 5:21; Heb 7:25; Heb 9:24.
Fuente: Garner-Howes Baptist Commentary
(8) That the way into the holiest of all was not yet made manifest.Rather, that the way into the sanctuary has not yet been made manifest. By sanctuary, or holy place, is here meant the Holy of Holies; not, however, as existing upon earth, in type and figure, but in the sense of Heb. 8:2; Heb. 9:24. These external arrangements show that the way into the Holy Place (of the Tabernacle) is not open: by this the Holy Spirit, whose word we are reading whenever we trace the injunctions of the Law, teaches this lesson, that the way into Gods immediate presence is not yet manifest.
While as the first tabernacle was yet standing.Rather, while the first tabernacle yet has place (or, standing), i.e., whilst there exists such a distinction as that between the first Tabernacle (Heb. 9:6), and the second. It is impossible to understand the first Tabernacle in any other sense than that which it bears in the early part of the sentencethe Holy Place as distinguished from the Holiest of all. This outer Tabernacle, however, may be looked at from different points of view. On the one hand, it was the place from which (as well as from the inner sanctuary) the people generally were excluded; and on the other, it was the place beyond which the ministration of the priests in general might not extend. It is the latter that corresponds to the thought of this verse. The contrast between the body of priests and the people hardly meets us once in the whole Epistle, except in a very small number of general statements (Heb. 7:14; Heb. 8:4; Heb. 9:6); the only contrast is between the one Priest or High Priest and all who approach unto God through Him. Not the Jewish economy, but that to which it pointed, is the subject of the writers thoughts: Christs people are now the priests, who offer through Him their constant sacrifice. (See Heb. 12:28; Heb. 13:10; Heb. 13:13; Heb. 13:15.) Those who ministered in the first Tabernacle (who are looked upon merely as substitutes for the people, performing the services in their place, and as their representatives) were excluded, not from entrance only, but even from sight of the place of Gods presence. What was thereby signified we have already seen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The Holy Ghost By whose mind this whole system of symbols was framed.
The way Of access to, through Christ.
Into the holiest of all As all agree, not the earthly but the heavenly holiest is here designated.
Not yet made manifest For, while the first tabernacle maintained its standing as type, the antitype could not coexist with it. Its standing as type ceased when Christ went through the transition from earth to heaven, of which the high priest’s transition from the holy to the holiest was a shadow. For the holy stands for this world; the veil for the visible firmamental heaven; and the holiest for the highest heaven. Thus:
TYPICAL. ANTITYPICAL. 1. Jewish high priest. Our High Priest. 2. Passing. Ascending. 3. From the holy to the holiest. From earth to the highest heaven. 4. Through the veil. Through the firmamental heaven. 5. After offered victims. After offering of himself. 6. Once a year. Once for all. 7. For our symbolical justification. For our real justification. It was thus by the real that the ideal is banished. By Christ’s death and ascension the antitype comes, and the type vanishes. The true high priest passes through the true tabernacle to the true holiest, and the first tabernacle loses its standing.
The first tabernacle Does this mean the first or front apartment of the tabernacle, (as in Heb 9:2; Heb 9:6,) or does it mean the entire earthly tabernacle, including both apartments, as being first in relation to the heavenly as its second? The run of English commentators maintains the second view; the later German, as Lunemann and Delitzsch, followed by Alford, the first. We are obliged to coincide with those who maintain the second view. Lunemann’s view involves what seems to us the absurdity, that Christ’s redemptive entrance into heaven would be forestalled by the continued standing of the front apartment, but not by that of the second. You must abolish the holy in order to his heavenly entrance, but not the holiest. Why so? If the coming in of the antitype requires the cessation of the type, surely the holiest is much more a type of the atonement and the heavenly entrance than the holy. But certainly it is the whole tabernacle which must fade away before the antitypical fulfilment. Delitzsch argues “that it is not likely” that, having just called the front apartment the first tabernacle, he would use the same term in a changed sense. But our writer does, according to Delitzsch’s own interpretation, do just that when he calls the earthly holiest and the heavenly holiest by the same name, in the Greek of Heb 9:3; Heb 9:8, without any other warning than the context affords. Alford argues that the heavenly would in truth be the first tabernacle. But that would be making the antitype precede the type. Doubtless the heavens are earlier than any earthly structure, but not necessarily as a tabernacle for the redeemed or the Redeemer. “I go to prepare a place for you,” said Christ to the disciples; and it was his earthly death that made the place preparable. Without that death there were no tabernacle for us in heaven. And just now is the time to say, that the terms first tabernacle and second tabernacle, in Heb 9:2; Heb 9:6-7, cannot mean that there were literally two tabernacles. Such a terminology contradicts the entire usus loquendi of Scripture, which wholly unknows more than one tabernacle. The plain meaning of first tabernacle and second in those three verses is, so much of the tabernacle as is first, or front in order, and second, so much as is rear. This is a familiar Latinism, and Lunemann admits that, as suggested by Valckner, it is a perfectly allowable interpretation. We think it undoubtedly the true one. For, very plainly, while the first and second tabernacle of the previous verses are correlative to each other, the first tabernacle of this verse is antithetical and typical to the more perfect tabernacle of Heb 9:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The Holy Spirit signifying this, that the way into the holy place has not yet been made manifest, while the first tabernacle is yet standing (or ‘yet retains its standing’).’
And what did all this indicate? It indicated that while the first tabernacle was still standing, (as opposed to the true heavenly tabernacle), or more likely, while it had standing, while it was valid, (either would in the end would mean the same thing and the word can mean both), there was no way for His people into His very presence. The way was barred. They could come so far but no further.
It indicated that God was so holy, and His people so sinful, that they must keep a safe distance and remain out of range of His glory. Even all their offerings and sacrifices were not sufficient to enable them to approach near to God. Both they and their representatives were for ever barred from His very presence. No entry was available into the Holy of Holies. No man could approach God publicly. God must be ever apart from man.
There was but the one concession, that their representative the High Priest alone could himself enter once a year, after the most elaborate preparation, and once the sanctuary had been emptied of priests and the High Priest had been covered with his High Priestly garments, for that one specific holy task of yearly atonement. He went in as their representative bearing their names on his clothing, and that brief time once a year was the only time when Israel could even by proxy directly approach their God. And the process was carried out with awe and great fear.
Apart from him all, even the favoured priests, had to at all times remain outside the veil, while the people could not even enter the sanctuary. For their sacrifices and offerings could not achieve the purpose of making either Israel or themselves truly holy. They were simply an ordained provision by the mercy of God until the true sacrifice could be offered. But the lack of full effectiveness of their offerings and sacrifices is evidenced by the fact of their being refused access to God in this way. What a contrast that is, says the writer, to what is now true (Heb 10:19-20).
This is not, of course, to deny that men could as it were enter His presence in private prayer, and know that He watched over them. The Psalmists make that clear. But that was the spiritual entry of a forgiven ‘saint’, and had nothing to do with the Holy of Holies. But publicly the stress was on the fact of God’s unique ‘otherness’ so that none could approach where He was depicted as being, in the holiest place on earth (although all were aware that He was in Heaven, and that His presence there on earth was but partial).
Fuente: Commentary Series on the Bible by Peter Pett
Heb 9:8. The Holy Ghost this signifying, &c. “The Holy Ghost manifesting, , plainly shewing this: not intimating, but clearly pointing it out,that the way of the holies (or into the holy of holies,) was not open to all, while the first tabernacle stood.” By the first tabernacle, the apostle does not mean that part of the tabernacle which he called the first tabernacle in the second verse; but he means the tabernacle as it was first ordered in the wilderness, long before Solomon built the temple. The Holy Ghost plainly manifested, that the way into the holy of holies was not free or open to all: there was not permission to all to enter into it; since none but the high-priest alone, and he but once a year, was allowed to enter into it. The apostle had observed, that the holy of holies in the tabernacle, like the outward part of it, was all , worldly; that is, furnished only with such things as were suited to this world, and not to make the worshippers perfect as to conscience. The Holy Ghost plainly shewed, that a true internal worship, such as would render every particular person happy for ever, was not the design of the ceremonial law, any farther than that law had reference to the atonement and intercession of Jesus Christ. But in this latter respect it pointed entirely to heavenly things; and therefore the opinion of those who hold that the Mosaic economy, in all its different views, has no respect to a future state, is greatly to be reprobated. The words, the Holy Ghost this signifying, seem to me not to refer to the present verse only, but to the whole which follows, as the spiritual explication of the legal ceremonies referred to in the preceding part of the chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 9:8 . Now follows (apparently as a subordinate thought ) the main consideration, with a view to which the author has been led more fully to describe the and the of Heb 9:1 .
] the Holy Ghost indicating this very thing (following).
] has the emphasis, and acquires its development of contents by means of .
] The arrangement of the sanctuary and priesthood prescribed by God to Moses is thought of by our author as carried into effect by Moses under the assistance and guidance of the Holy Ghost; the idea expressed in that arrangement might therefore very easily be represented as an indication designed by the Holy Ghost.
, ] that the way of the sanctuary is not yet manifested, so long as the fore-tabernacle still exists .
] is erroneously apprehended by the Peshito and Schulz (comp. also Zeger) as masculine . It is neuter . Does not, however, as Heb 9:2 , denote the Holy Place , but, as Heb 9:12 ; Heb 9:24-25 ; Heb 10:19 ; Heb 13:11 (comp. also , Lev 16:16-17 ; Lev 16:20 , al .), the Most Holy Place , and that not the earthly one (Kurtz), for that would be a trifling statement; whereas surely prepares the way for a deeper truth, vid. infra , but the heavenly reality , the throne of the Godhead.
signifies the way to the Most Holy Place. Comp. Mat 10:5 : ; Jer 2:18 : , al .; Khner, II. p. 176, Obs . 4; Winer, Gramm. , 7 Aufl. p. 176.
further means: to have existence, to exist. We have not, however, with Bhme, to import into it a secondary reference to firmness or legal validity , and is not the one first in point of time, i.e. the earthly, Jewish sanctuary in opposition to the heavenly (Hunnius, Seb. Schmidt, Carpzov, Semler, Baumgarten, Bloomfield, al .), still less the tabernacle in opposition to the later temple (Peirce, Sykes), but the fore-tabernacle or Holy Place, in opposition to the interior tabernacle or Most Holy Place. The thought is: by the ordering that the Most Holy Place, the presence-chamber and place of manifestation of God, might not be entered, save on one single day of the year, and by the high priest alone, while the daily Levitical service of the priests is accomplished in the Holy Place, and thus approach to the former debarred and shut off by the latter, the Holy Ghost proclaims that so long as the Levitical priesthood, and consequently the Mosaic law in general, continues, the immediate access to God is not yet permitted; that thus, in order to the bringing about and rendering possible of a full and direct communion with God, the Old Testament covenant-religion must first fall, and the more perfect one brought in by Christ (Heb 9:11 ) must take its place. Comp. Mat 27:51 , as also Josephus, Antiq. iii. 3. 7 : [ ] .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Ver. 8. The way into the holiest ] That is, into heaven, typified thereby.
Was not yet made manifest ] In regard of performance, and that evidence of faith and doctrine that is held forth under the gospel. The mystery of Christ was manifested piece meal and parcel wise, Heb 1:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] the Holy Spirit signifying (by the typical arrangement of the sanctuary, excluding all from it except the high priest once a year: is not, as Semler, to be referred back to the prophecy of Jeremiah above quoted. We often have the verb in this meaning of ‘ signifying by a representation :’ so in ch. Heb 12:27 , and Jos. Antt. iii. 7. 1, , , . . .: ib. 7. 7, . : cf. also viii. 6. 2. See Libanius and Hermogenes in Wetst. In the latter, , “subindicare,” is opposed to ) this (which follows), that the way to (‘ of :’ so in reff., see Khner ii. p. 176, Anm. 4: but not in , Eur. Hipp. 1197, where the genitives are governed by : cf. , Thuc. viii. 96, and Lob. on Phryn. p. 144) the holy places (i. e. the true holy places in heaven: for it is of antitype, not of type, that the Writer is here speaking. Hence there is no danger of mistaking here for the outer tabernacle: it is as in reff., and in Eze 41:23 and Lev 16:16-17 ; Lev 16:20 ; Lev 16:23 ; Lev 16:27 , the holy place . Syr. has a curious rendering “the way of the holy ones” (masc.)) has not yet been manifested (not, had not: the present form is maintained throughout: see below) while the first tabernacle is as yet standing ( what first tabernacle? That which was first in time , or first in order of space? Clearly the latter, which has already been used in Heb 9:6 ; no reason can be given for changing the sense to the temporal one, especially as the Writer is regarding the whole as present, and drawing no contrast as to time. In fact, if time be regarded, the heavenly , not the earthly tabernacle is the first. Still less, with Peirce and Sykes, can we understand the tabernacle in the wilderness, as distinguished from the temple: which would yield no assignable sense. Bleek supposes that , thus understood, symbolizes the whole Jewish Levitical worship which took place in the first or outer tabernacle: Ebrard, that the whole, exterior and interior tabernacle, is symbolical, the exterior of relative, the interior of absolute holiness: and he sees an equality of ratios which he thus expresses : :: ( + ): Christ. But both of these ideas are well refuted by Delitzsch, who reminds us that the first as well as the second tabernacle was symbolical of heavenly things. Thl. says, , , , , , , , , , , , , , , , . The phrase , besides ref. Polyb., occurs in Plut. Symp. viii. 8, . : and in Dion. Hal. vi. p. 415, . See other examples in Kypke. On the sense, cf. Jos.Antt. iii. 7. 7, ( ) ),
Fuente: Henry Alford’s Greek Testament
Holy Ghost. App-101.
signifying. Greek. deloo. See 1Co 1:11.
way, &c. Literally “the way of the Holy (places)”.
Holiest. Literally “holies”.
of all. Omit.
not yet. Greek. mepo.
made manifest. Greek. phaneroo. App-106.
while as, &c. Read “while the first tabernacle is as yet standing”.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] the Holy Spirit signifying (by the typical arrangement of the sanctuary, excluding all from it except the high priest once a year: is not, as Semler, to be referred back to the prophecy of Jeremiah above quoted. We often have the verb in this meaning of signifying by a representation: so in ch. Heb 12:27, and Jos. Antt. iii. 7. 1, , , …: ib. 7. 7, . : cf. also viii. 6. 2. See Libanius and Hermogenes in Wetst. In the latter, , subindicare, is opposed to ) this (which follows), that the way to (of: so in reff.,-see Khner ii. p. 176, Anm. 4: but not in , Eur. Hipp. 1197, where the genitives are governed by : cf. , Thuc. viii. 96, and Lob. on Phryn. p. 144) the holy places (i. e. the true holy places in heaven: for it is of antitype, not of type, that the Writer is here speaking. Hence there is no danger of mistaking here for the outer tabernacle: it is as in reff., and in Eze 41:23 and Lev 16:16-17; Lev 16:20; Lev 16:23; Lev 16:27, the holy place . Syr. has a curious rendering-the way of the holy ones (masc.)) has not yet been manifested (not, had not: the present form is maintained throughout: see below) while the first tabernacle is as yet standing (what first tabernacle? That which was first in time, or first in order of space? Clearly the latter, which has already been used in Heb 9:6; no reason can be given for changing the sense to the temporal one, especially as the Writer is regarding the whole as present, and drawing no contrast as to time. In fact, if time be regarded, the heavenly, not the earthly tabernacle is the first. Still less, with Peirce and Sykes, can we understand the tabernacle in the wilderness, as distinguished from the temple: which would yield no assignable sense. Bleek supposes that , thus understood, symbolizes the whole Jewish Levitical worship which took place in the first or outer tabernacle: Ebrard, that the whole, exterior and interior tabernacle, is symbolical, the exterior of relative, the interior of absolute holiness: and he sees an equality of ratios which he thus expresses- : :: ( + ): Christ. But both of these ideas are well refuted by Delitzsch, who reminds us that the first as well as the second tabernacle was symbolical of heavenly things. Thl. says, , , , , , , , , , , , , , , , . The phrase , besides ref. Polyb., occurs in Plut. Symp. viii. 8, . : and in Dion. Hal. vi. p. 415, . See other examples in Kypke. On the sense, cf. Jos.Antt. iii. 7. 7, ( ) ),
Fuente: The Greek Testament
Heb 9:8. , signifying) as it were a thing which would have otherwise remained concealed from us; so , showeth or signifieth, ch. Heb 12:27.-, was made manifest) The same word occurs, Heb 9:26.- , the holy place or sanctuary) [viz. the heavenly sanctuary]. The plural in the Greek corresponds to the singular in the Hebrew. As the holy place was to the holy of holies, so the whole Levitical tabernacle was to the heavenly sanctuary; then, as the holy place prevented the people from having access to the holy of holies, so the whole tabernacle prevented an entrance into the heavenly sanctuary. Therefore , first, which immediately follows, has a parabolic amphibology: if we understand it of place, it denotes the anterior part of the tabernacle, as opposed to the holy of holies; but if of time, it denotes the whole Levitical tabernacle, as opposed to heaven.-, the way) much less , entrance; comp. ch. Heb 10:19-20.- , having as yet a standing) A suitable phrase., LXX., . When Paul was writing, the temple, or first tabernacle, was not yet destroyed; but still it had no standing (or status) any longer, from the time that the veil had been rent; and when its standing was broken up, the tabernacle itself soon after was utterly destroyed.
Fuente: Gnomon of the New Testament
, .
. Vulg. Lat., hoe significante, hoc declarante, hoc innuente. Syr., by this manifesting. Manifestans, patefaciens, notum faciens; making known. , is openly manifest. , which a blind man may see. And , is manifestly, plainly, perspicuously to declare.
. Vulg. Lat., nondum propalatam esse, made palam, open, manifest. Syr., , not yet revealed.
Manifestata, facta manifests; not made evidently to appear.
. Vulg. Lat., viam sanctorum, the way of the holies. Beza, viam ad sacrarium, the way into the sanctuary. Viam in sancta sanctorum, the way into the most holy place. None suspect to be of the masculine gender.
. Vulg. Lat., habente statum, having or continuing its state or condition. And is sometimes so used; having its station; adhuc consistente, as yet abiding, continuing its state, standing, consisting.
Heb 9:8. The Holy Ghost this signifying, [Syr., signifying hereby, evidently declaring,] that the way into the holiest of all [the way of the most holy place, of the holies] was not as yet made manifest, whilst yet the first tabernacle was standing, [kept its station].
The apostle in this verse enters on a declaration of the use which he designed to make of the description of the tabernacle, its furniture and its utensils, which he had before laid down. Now, this was not to give a particular account of the nature, use, and signification of every thing in it, which he declined in his close of the recounting of them, affirming that it belonged not to his purpose to treat of them particularly on this occasion, but from the consideration of the whole, in its structure, order, and services, he would prove the dignity, pre-eminence, and efficacy of the priesthood and sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the church in the removal of the one and introduction of the other.
The first inference which he makes unto this purpose is laid down in this verse. And it is taken from what he had observed immediately before concerning the time and manner of the high priests entrance into the most holy place. It was done by him alone, and that only once a-year, and that not without the blood of the sacrifices which he offered. None of the people were ever suffered to draw nigh thereunto; nor might the rest of the priests themselves come into the sanctuary, the place of their daily ministration, whilst the high priest went in, and was in the most holy place.
In this order, this disposal of the institutions of divine service,saith he, there was that instruction provided for the use of the church which I shall now declare.And three things he expresseth with respect hereunto:
1. Who gave that instruction; it was the Holy Ghost.
2. The way whereby he gave it; it was by the manifest signification of his mind, in and by what he did, appointed, ordered, or prescribed.
3. What was the instruction he gave; namely, that the way into the holiest of all was not yet made manifest, whilst the first tabernacle was standing.
And concerning this we must inquire,
1. What is here intended by the holiest of all.
2. What is the way into this holiest of all, or the way of the holies.
3. How this way was manifest, and how it was not manifest.
4. What was the duration of that state wherein this way was not manifest; namely, whilst the first tabernacle was standing.
First, The author of this instruction was the Holy Ghost: The Holy Ghost this signifying; that is, saith Grotius, Deo per affiatum suum Mosi haec prsecipiente. So they speak by whom the divine personality of the Holy Ghost is denied. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the church, is a person. For acts of understanding, will, power, and authority, such as these are, are the acts of a person. We intend no more by a person, but one that hath an understanding, will, and power of his own, which he is able to act and exert. Moreover, he is a divine person. For he who by his authority and wisdom disposed of the worship of God under the old testament, so as it might typify and represent things afterwards to come to pass and be revealed, is so, and none other. He who doth these things, and can do them, is he in whom we believe, the Holy Spirit. And as he is the immediate author and appointer of all divine worship, so there are characters of his wisdom and holiness on all the parts of it.
Secondly, The way whereby he gave this instruction was by the signification of the things intended, signifying, declaring manifestly, evidently, openly. He did it not by any especial revelation made unto Moses about it, he did not in words declare it, or express it as a doctrinal truth; but this signification was made in the nature and order of the things appointed by him. The framing of the tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first tabernacle, whereinto the priests did enter every day, accomplishing the divine services that God required. Howbeit in that tabernacle there were not the pledges of the gracious presence of God, it was not the especial residence of his glory: but the peculiar habitation of God was separated from it by a veil; and no person living might so much as look into it, on pain of death. But yet, lest the church should apprehend that indeed there was no approach, here or hereafter, for any person into the gracious presence of God, he ordained that once a-year the high priest, and he alone, should enter into that holy place with blood. Hereby he plainly signified that an entrance there was to be, and that with boldness, thereinto. For unto what end else did he allow and appoint that once a-year there should be an entrance into it by the high priest, in the name of and for the service of the church? But this entrance being only once a-year, by the high priest only, and that with the blood of atonement, which was always to be observed whilst that tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe,
Obs. 1. That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the church in all the mysteries of faith and obedience. How eminent was the divine wisdom of the Holy Ghost in the structure and order of this tabernacle! What provision of instruction for the present and future use of the church was laid up and stored in them! What but infinite wisdom and prescience could order things so in their typical signification? He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship; yet can he find nothing therein but what the wisdom and contrivance of men might attain unto; at least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as unto their signification and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them but it infinitely transcends all human wisdom and projection. He alone in whose divine understanding the whole mystery of the incarnation of the Son of God and his mediation did eternally reside, could institute and appoint these things. And to instruct us unto a humble adoration of that wisdom, is the framing of the whole fabric, and the institution of all its ordinances, contained in the sacred record for the use of the church.
Obs. 2. It is our duty with all humble diligence to inquire into the mind of the Holy Ghost in all ordinances and institutions of divine worship. Want hereof lost the church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoined unto them. Unto this day the Jews perplex themselves in numberless curious inquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observation of the services of it. And they have multiplied determinations about them all, and every minute circumstance of them, so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions. But in the meantime, as unto the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yea, hardness and blindness are so come upon them unto the utmost, that they will not believe or apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein, whilst they profess to know God, are they abominable and disobedient. For no creatures can fall into higher contempt of God than there is in this imagination, namely, that the old institutions had nothing in them but so much gold and silver, and the like, framed into such shapes, and applied to such outward uses, without regard unto things spiritual and eternal. And it is a great evidence of the apostate condition of any church, when they rest in and lay weight upon the external parts of worship, especially such as consist in corporeal observances, with a neglect of spiritual things contained in them, wherein are the effects of divine wisdom in all sacred institutions.
And whereas the apostle affirms that this frame of things did plainly signify (as the word imports) the spiritual mysteries which he declares, it is evident with what great diligence we ought to search into the nature and use of divine institutions Unless we are found in the exercise of our duty herein, the things which in themselves are plainly declared will be obscure unto us, yea, utterly hidden from us. For what is here said to be clearly signified, could not be apprehended but by a very diligent search into and consideration of the way and means of it. It was to be collected out of the things he ordained, with the order of them, and their respect unto one another. Most men think it not worth while to inquire with any diligence into sacred institutions of divine worship. If any thing seem to be wanting or defective therein, if any thing be obscure and not determined, as they suppose, in the express words, without more ado they supply it with somewhat of their own. But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost as he hath in any place given of them; and those who with humility and diligence do exercise themselves therein, shall find plain, satisfactory significations of his mind and will in such things as others are utterly ignorant of.
Thirdly, That which the Holy Ghost did thus signify and instruct the church in, (the , this, in the words,) was, that the way into the most holy place (the way of the holies) was not yet made manifest. And for the explication hereof we must consider the things before proposed:
1. What the apostle intends by the holies. It is generally supposed by expositors that it is heaven itself which is hereby intended. Hence some of the ancients, the schoolmen, and sundry expositors of the Roman church, have concluded that no believers under the old testament, none of the ancient patriarchs, Abraham, Isaac, or David, were admitted into heaven whilst the first tabernacle stood; that is, until the ascension of Christ. Hereon they framed a limbus for them in some subterranean receptacle, whither they suppose the soul of Christ went, when it is said that he descended into hell, where they were detained, and whence by him they were delivered. But whatever becomes of that imagination, the most learned expositors of that church of late, such as Ribera, Estius, Tena, Maldonate, A Lapide, do not fix it on this text; for the supposition whereon it is founded is wholly alien from the scope of the apostle, and no way useful in his present argument. For he discourseth about the privileges of the church by the gospel and priesthood of Christ in this world, and not about its future state and condition. Besides, he says not that there was no entrance into the holies during that season, but only that the way of it was not yet manifest. Wherefore they might enter into it, although the way whereby they did so was not yet openly declared; for they had but a shadow, or dark, obscure representation of good things to come. And this is the interpretation that most sober expositors do give of the words: Heaven with eternal blessedness was proposed unto the faith, hope, and expectation of the saints under the old testament. This they believed, and in the hope of it walked with God, as our apostle proves at large, Hebrews 11. Howbeit the way, that is, the means and cause of communicating the heavenly inheritance unto them, namely, by the mediation and sacrifice of Christ, was but obscurely represented; not illustriously manifested, as it is now, life and immortality being brought to light by the gospel. And as these things are true, so this interpretation of the words being consonant unto the analogy of faith, is safe, only we may inquire whether it be that which is peculiarly intended by the apostle in this place or no.
The comment of Grotius on these words is, that the apostle signifies superaetherias sedes. Via eo ducens est evangelium, praecepta habens vere coelestia Eam viam Christus primus patefecit; aditumque fecit omnibus ad summum coelum. Pervenient quidem, eo, Abrahamus, Isaacus, Jacobus, ut videre est, Mat 8:11, et alii viri eximii, ut videbimus infra, cap. 11:40. Sed hi eo pervenient quasi per machinam, non per viam; extraordinaria quadam et rara Dei dispensatione. But these things are most remote from the mind of the Holy Ghost, not only in this place, but in the whole Scripture also. For,
(1.) How far the gospel is this way into the holiest shall be declared immediately. That it is so because of the heavenly precepts which it gives, that is, which were not given under the old testament, is most untrue. For the gospel gives no precepts of holiness and obedience that were not for the substance of them contained in the law. There is no precept in the gospel exceeding that in the law, Thou shalt love the LORD thy God with all thy heart, and thy neighbor as thyself. Only the gospel adds new motives unto obedience, new encouragements and enforcements of it, with directions for its due performance.
(2.) That Christ should be no otherwise the way but only as he revealed and declared the gospel and the precepts of it, is not only untrue and injurious unto the honor of Christ, but directly contrary unto the design of the apostle in this place. For he is treating of the sacerdotal office of Christ only, and the benefit which the church doth receive thereby; but the revelation of the doctrine or precepts of the gospel was no duty of that office, nor did it belong thereunto. That he did as the prophet of the church; but all his sacerdotal actings are towards God in the behalf of the church, as hath been proved.
(3.) That the ancient patriarchs went to heaven by a secret engine, and that some of them only in an extraordinary way, is plainly to deny that they were saved by faith in the promised Seed, that is, to affirm that they were not saved by the mediation of Christ; which is contrary unto the whole economy of God in the salvation of the church, and to many express testimonies of the Scripture. These Socinian fictions do not cure but corrupt the word of God, and turn away the minds of men from the truth unto fables. We shall therefore yet further inquire into the true meaning of the Holy Ghost in these words.
The apostle by here, , intends the same with what, verse 3, he called , the holy of holies, the second part of the sanctuary; whereinto the high priest alone could enter once a-year, as he declares in the foregoing verse: only whereas he there spake of the material fabric of the tabernacle, and the things contained in it, here he designs what was signified thereby; for he declares not what these things were, but what the Holy Ghost did signify in and by them. Now, in that most holy place were all the signs and pledges of the gracious presence of God, the testimonies of our reconciliation by the blood of the atonement, and our peace with him thereby. Wherefore, to enter into these holies, is nothing but an access with liberty, freedom, and boldness, into the gracious presence of God, on the account of reconciliation and peace made with him. This the apostle doth so plainly and positively declare, Heb 10:19-22, that I somewhat admire so many worthy and learned expositors should utterly miss of his meaning in this place. The holies, then, is the gracious presence of God, whereunto believers draw nigh in the confidence of the atonement made for them, and of acceptance thereon. See Rom 5:1-2; Eph 2:14-18; Heb 4:14-16; Heb 10:19. The atonement being made, and received by faith, conscience being purged, bondage and fear being removed, believers do now under the gospel enter with boldness into this gracious presence of God.
2. We must consider what is the way into these holies, which was not yet made manifest. And here also expositors indulge unto many conjectures, very needlessly, as I suppose; for the apostle doth elsewhere expressly declare himself, and interpret his own meaning, namely, Heb 10:19-20. This way is no other but the sacrifice of Christ, the true high priest of the church. For by the entrance of the high priest into the most holy place with blood the Holy Ghost did signify that the way into it, namely, for believers to enter by, was only the one true sacrifice which he was to offer and to be. And accordingly, to give an indication of the accomplishment of this type, when he expired on the cross, having offered himself unto God for the expiation of our sins, the veil of the temple, which enclosed and secured this holy place from any entrance into it, was rent from the top to the bottom, whereby it was laid open unto all, Mat 27:51. And an evidence this is that the Lord Christ offered his great expiatory sacrifice in his death here on earth, a true and real sacrifice; and that it was not an act of power after his ascension, metaphorically called a sacrifice, as the Socinians dream. For until that sacrifice was offered the way could not be opened into the holies; which it was immediately after his death, and signified by the rending of the veil. This is , the only way whereby we enter into the most holy place, the gracious presence of God, and that with boldness.
3. Of this way it is affirmed that it was not yet made manifest, whilst the first tabernacle was standing. And a word is peculiarly chosen by the apostle to signify his intention. He doth not say that there was no way then into the most holy place, none made, none provided, none made use of; but, there was not a , an open manifestation of it. There was an entrance under the old testament into the presence of God, as unto grace and glory, namely, the virtue of the oblation of Christ; but this was not as yet made manifest. Three things were wanting thereunto:
(1.) It was not yet actually existent, but only was virtually so. The Lord Christ had not yet actually offered himself unto God, nor made atonement for sin. Howbeit by virtue of the eternal agreement that was between the Father and him, concerning what he should accomplish in the fullness of time, the benefit of what he was so to do was applied unto them that did believe; they were saved by faith, even as we are. Hence is he called, the Lamb slain from the foundation of the world; that is, in and from the giving of the first promise.
(2.) Although the coming of his person was promised, and his sacrifice variously shadowed out or represented unto the church, yet their perception and understanding thereof was weak and dark, proportionate unto the means of its revelation. Hence, whatever were its virtue and efficacy, yet was it not in itself and its own nature made manifest.
(3.) There were many blessed privileges that attended the opening of this way, or the actual existence of it, in the oblation of Christ, which the church of the old testament was not acquainted with, nor made partaker of. And although these things belonged not unto the essence of the way, yet they did so as unto our entrance into it. We could not without them, that is, the administration of the Spirit in gospel ordinances, make use of this way, though prepared and set open, unto the glory of God and our own spiritual advantage.
Wherefore the plain, open manifestation of the way into the holiest, which the apostle denies unto the church under the old testament, consists in these three things:
(1.) In the actual exhibition of Christ in the flesh, and his sacrifice of himself, making atonement for sin; for hereby alone was the way laid open unto an access with boldness into the gracious presence of God. Without this, the law and its curse were like the cherubim and flaming sword, that turned every way to keep sinners from drawing nigh unto God. Hereby were they removed, a new and living way being consecrated for our access unto him.
(2.) In the full, plain declaration of the nature of his person and of his mediation. And therefore, although the gospel be not this way in the precepts of obedience which it gives unto us, yet is it the declaration and manifestation of this way, and our sole direction how to make use of it, or how to enter by it into the most holy place. This they enjoyed not under the old testament, but were limited unto typical institutions directing the priests how to enter into the sanctuary made with hands; which were but an obscure representation of these things.
(3.) In the introduction or revelation and establishment of those privileges of gospel-worship whereby believers are led comfortably into the presence of God, as our apostle declares, Heb 10:19-22. For they are full of light and grace, and a guide unto all the steps of faith and obedience in this way. Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the church-state, which the law could not bring it unto, on Heb 7:11.
In these things consisteth that manifestation of the way into the most holy place which is here denied unto the old testament.
4. The continuance of this state is added: Whilst the first tabernacle was standing.
(1.) By the first tabernacle, the apostle understands not that first part of the tabernacle into which the priests entered continually, accomplishing the divine services, which before he had so called; but he intends the whole tabernacle, with respect unto the true tabernacle of the body of Christ, which succeeded into its room. Neither yet doth he understand precisely that tent or tabernacle which was erected in the wilderness, which was not in itself of any long continuance, nor designed thereunto, for it was only suited unto the service of the church whilst it was in an unsettled condition, but he intends the whole worship instituted together with it and belonging unto it, celebrated afterwards in the temple according unto the laws of that tabernacle. For there was the same worship and the same order of things in the one and the other; and so the same signification made at first by the Holy Ghost in the constitution of the tabernacle was still continued under the temple also.
(2.) It was continued whilst this first tabernacle, or the tabernacle in this sense, was standing. Having its station; that is, according unto the mind of God, it had its state and use in the church. This it had absolutely until the death of Christ, and no longer. For until then both the Lord Christ himself and all his disciples continued the observation of all its services, according to the mind of God; for he was made under the law of it, whilst it was in force, Declaratively it continued until the day of Pentecost; for then, in the coming of the Holy Ghost, was the foundation of the gospel church-state, order, and worship, solemnly laid, whereon, a new way of worship being established, the abrogation of the old was declared. And this was yet further made known by the determination put unto the observation of it among the Gentile converts by the Holy Ghost, in the council of the apostles and elders at Jerusalem. Actually it continued until the destruction of the temple, city, and people, some years after. Its first station it had in Gods appointment, the second in his connivance, and the third in his patience.
It is the first of these that is here intended. The tabernacle, that is, the laws and service of it, preserved its station and use in the church, by Gods ordinance and appointment, unto the death of Christ. Then did he pronounce concerning it and all things belonging unto it, It is finished. Then was the veil rent, and the way into the holiest laid open. Then was peace with God publicly confirmed by the blood of the cross, Eph 2:14-16; and the nature of the way of our access unto him made known. And some things we may hence observe, which also tend unto the further explication of the mind of the Holy Ghost in the text:
Obs. 3. Although the Lord Christ was not actually exhibited in the flesh under the old testament, nor had actually offered himself unto God for us, yet had believers then an access into the grace and favor of God, though the way, the cause and means of it, was not manifestly declared unto them. The apostle doth not exclude them all from the grace and favor of God, but only shows their disadvantage in comparison of believers under the gospel, in that this way was not manifested unto them.
Obs. 4. The design of the Holy Ghost in all the tabernacle ordinances and institutions of worship, was to direct the faith of believers unto what was signified by them.
Obs. 5. Typical institutions, attended diligently unto, were sufficient to direct the faith of the church unto the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting unto the church in what was necessary unto it in its present condition, so as that it might be guided in its faith and encouraged unto obedience.
Obs. 6. Though the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater; for it made way for the bringing in of that which was better.
Obs. 7. The divine wisdom in the economy and disposal of the revelation of the way into the holiest, or of grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered on Heb 1:1-2.
Obs. 8. The clear manifestation of the way of redemption, of the expiation of sin, and peace with God thereon, is the great privilege of the gospel.
Obs. 9. There is no access into the gracious presence of God but by the sacrifice of Christ alone.
Fuente: An Exposition of the Epistle to the Hebrews
Holy Ghost: Heb 3:7, Heb 10:15, Isa 63:11, Act 7:51, Act 7:52, Act 28:25, Gal 3:8, 2Pe 1:21
the way: Heb 9:3, Heb 4:15, Heb 4:16, Heb 10:19-22, Joh 10:7, Joh 10:9, Joh 14:6, Eph 2:18
Reciprocal: Exo 26:35 – the table Exo 39:35 – the mercy seat Lev 10:19 – this day Lev 16:2 – he come not Son 2:9 – he standeth Isa 25:7 – he will Luk 24:44 – in the law Joh 14:2 – I go Joh 14:26 – Holy Ghost Gal 3:24 – the law Gal 5:1 – entangled Heb 3:5 – for Heb 8:2 – minister Heb 11:40 – they without
Fuente: The Treasury of Scripture Knowledge
Heb 9:8. The Holy Ghost (or Spirit) inspired the writers of the Bible, and in the present case it signified something by the “setting” of things in the tabernacle. The thing signified was the idea that the way into the holiest–the way by which man could reach the holiest place, or Heaven–was still unrevealed. The vail is what kept the most holy place out of sight, for the high priest only was ever permitted to enter that room, and that on one day of the year only. As long as that tabernacle was standing the vail also was standing between. But the death of Christ and his resurrection, after which He entered Heaven, was equivalent to removing the vail to the extent at least of giving others a glimpse (by the eye of faith) into Heaven. That is why the vail was rent from top to bottom at the death of Christ (Mat 27:51). This vail is connected with the flesh of Christ in chapter 10:19, 20.
Fuente: Combined Bible Commentary
Heb 9:8. The Holy Ghost this signifying, i.e by the arrangement which excluded all from the sanctuary except the high priest, who entered only on one day in the yearthat the way into the holiestheaven itself, the true antitype, not the holy of holieshath not yet been made manifest, while as (an archaism, like when as [and the modern form whereas], stating time during which, with a slight intimation that the thing stated is the reason of the result) the first tabernacle, i.e the holy place separated from the holy of holies, is still standingthese present tenses all call attention to the continuance of the Jewish worship and to the need of its ceasing. That is, while there is a distinction of tabernacle and tabernacle with a veil between them, and a hidden glory, there is no freedom of access. Let the veil be removed, and then the two tabernacles will become one; and so the first will be done away . . . To refer the first tabernacle to the old covenant neither suits the usage of the context nor the description given elsewhere of the heavenly things which are prior to the first tabernacle.
Fuente: A Popular Commentary on the New Testament
The apostle, in this verse, declares the spiritual use and signification of the Levitical service, and what the Holy Ghost did intend thereby; namely, that the true and proper means to enter into heaven, the holy of holies, was not so fully and clearly manifested; and that heaven, represented by the holy of holies, was as yet inaccessible; for Christ first entered into heaven as our forerunner, with his blood to appear before God, and thereby to prepare the way for our entrance after him.
Hence learn, 1. That the Holy Ghost’s design, in all the Levitical service, was to direct the faith of believers to Christ the promised Messiah, who was signified thereby; the Holy Ghost thus signifying.
Learn, 2. That although typical institutions, attended diligently unto, were sufficient to direct the faith of the Jews unto the expectation of a real expiation of sin, and a gracious acceptance with God thereupon; yet the clear manifestation of the way of expiation of sin by the blood of Christ, is the great privilege and discovery of the gospel.
Learn, 3. Although the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater, because it made way for the bringing in of that which was much better, the gospel state.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 9:8-10. The Holy Ghost By whom the Mosaic ritual was prescribed; signifying By this difficulty of entrance, and the necessity of the incense-cloud and the atoning blood; that the way into the holiest of all Namely, into heaven, the place of Gods immediate presence, represented by the inward tabernacle; was not yet made manifest Not so clearly and fully revealed; while the first tabernacle, and its service, was yet standing Retained its station and use: or, in other words, while the Jewish economy lasted. This lasted, according to the mind of God, until the death of Christ, and no longer: until which time both Christ himself, and all his disciples, continued to observe all its services, for he was made under the law of it. So long it continued by divine appointment. Its abolition, however, was, properly speaking, not declared until the day of pentecost, when, by the extraordinary effusion of the Holy Ghost, the foundation of the gospel church, with its state, order, and worship, was solemnly laid; and a new way of worship being established, the abrogation of the old was shown. But through the patience of God, the Jewish worship, though no longer acceptable to him, continued until the destruction of the temple, city, and people, some years after. Which tabernacle, with all its furniture and services, was a figure , a parable, that is, a parabolical or emblematical instruction; for the time then present During the continuance of that service and way of worship. Or, as the original may be interpreted, Which figure (or parabolical instruction) continues till this present time, namely, in the like service performed in the temple; according to which, namely, time, or during which, gifts and sacrifices, , are offered, , which cannot make him who does the service, , the worshipper, whether the priest, or him who brings the offering, perfect As to his conscience, so that he should be no longer conscious of being under the guilt or power of sin, or should have a full assurance that his sins are forgiven. Doddridge understands the verse in a rather different sense, thus: Which, far from being the grand and ultimate scheme, is only a kind of allegorical figure and parable, referring to the glorious displays of the present time: in which, nevertheless, there is hitherto a continuance of the temple-service; so that gifts and sacrifices are still offered, which yet in the nature of things, are not able to make the person who performs the service perfect, with respect to the conscience; as they refer not to the real expiation of guilt, but only to averting some temporal evils which the law denounces on transgressors. This, he adds, I take to be of the greatest importance for understanding the Mosaic sacrifices, namely, that they were never intended to expiate offences to such a degree as to deliver the sinner from the final judgment of God in another world; but merely to make his peace with the government under which he then was, and furnish him with a pardon pleadable against any prosecution which might be commenced against him in their courts of justice, or any exclusion from the privilege of drawing near to God, as one eternally at peace with him, in the solemnities of his temple worship. Which service stood, or consisted, only, or chiefly, in meats and drinks Or in divers ceremonious observances concerning these things; in the distinction between different kinds of meats, clean or unclean, and drinks, some of which were allowed, and others denied, to priests in some circumstances, and to Nazarites in others; and divers washings Either of the whole body, or of a part of it, in water, as different occasions demanded; and carnal ordinances Various injunctions relating to the purification of the flesh, imposed on them as necessary to be observed; until the time of reformation Namely, of the worship of God by Christ, who was to abolish the Levitical services, and to introduce a worship in spirit and in truth, which might be performed in every place.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 8
Made manifest; opened.
Fuente: Abbott’s Illustrated New Testament
9:8 {3} The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
(3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?