10<\/strong>. which stood only in meats and drinks<\/em> ] The “which” of the A. V. refers to the “present time.” The Greek is here elliptical, for the verse begins with the words “only upon.” The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings being ordinances of the flesh, imposed (only) till the season of reformation.<\/p>\n meats<\/em> ] Exodus 12<\/span>.; Leviticus 11<\/span>.; Numbers 6<\/span>.<\/p>\n drinks<\/em> ] Lev 10:8-9<\/span>; Num 6:2-3<\/span>; Lev 11:34<\/span>.<\/p>\n divers washings<\/em> ] Lev 8:6<\/span>; Lev 8:12<\/span>; Exo 40:31-32<\/span>; Numbers 19<\/span> and the Levitical law passim<\/em>. All these things had already been disparaged by Christ as meaning nothing in themselves<\/em> (Mar 7:1-15<\/span>); and St Paul had written “Let no man judge you in meat, or in drink which are a shadow of things to come; but the body is of Christ” (Col 2:16-17<\/span>).<\/p>\n and carnal ordinances<\/em> ] This is a wrong reading. The “and” should be omitted, and for dikaiomasi<\/em> we should read dikaiomata<\/em> in the accusative case. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c. being only ordinances of the flesh, i.e. outward, transitory, superficial.<\/p>\n imposed on them<\/em> ] There is no need for the “on them.” The verb means “imposed as a burden,” “lying as a yoke.” Comp. Act 15:10<\/span>; Act 15:28<\/span>; Gal 5:1<\/span>.<\/p>\n until the time of reformation<\/em> ] The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Heb 8:7-12<\/span>. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Mat 11:29<\/span>).<\/p>\n Which stood only in meats and drinks – <\/B>The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible also that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.<\/P> And divers washings – <\/B>The various ablutions which were required in the service of the tabernacle and the temple – washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exo 30:18<\/span>; Exo 31:9<\/span>; Exo 35:16<\/span>, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; 2Ch 4:2-5<\/span>; 1Ki 7:26<\/span>. The Greek word here is baptisms. On its meaning, see Mat 3:6<\/span> note; Mar 7:4<\/span> note.<\/P> And carnal ordinances – <\/B>Margin, Or, rites, or ceremonies. Greek Ordinances of the flesh; that is, which pertained to the flesh or to external ceremonies. The object was rather to keep them externally pure than to cleanse the conscience and make them holy in heart.<\/P> Imposed on them – <\/B>Laid on them – <\/SPAN><\/span> epikeimena. It does not mean that there was any oppression or injustice in regard to these ordinances, but that they were appointed for a temporary purpose.<\/P> Until the time of reformation – <\/B>The word rendered here reformation – <\/SPAN><\/span> diorthosis – means properly emendation, improvement, reform. It refers to putting a thing in a right condition; making it better; or raising up and restoring what is fallen down. Passow. Here the reference is undoubtedly to the gospel as being a better system – a putting things where they ought to be; compare notes on Act 3:21<\/span>. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure until a more perfect system should be introduced. They were of value to introduce that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.<\/P> <\/p>\n Heb 9:10<\/span><\/p>\n The time of reformation<\/em><\/p>\n The gospel a time of reformation:<\/strong><\/p>\n Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall we ourselves remain unreformed?<\/p>\n As Christ hath reformed the Law for our salvation, so let us suffer Him to reform us There is a formation, a deformation, and a reformation. The formation was at the first Creation of the world; then God put all things into a good form and order: He beheld all that He had made, and lo it was good, yea, exceeding good. After that came a deformation by the Fall of man, and that put all out of order again: upon that a reformation was made. <\/p>\n 1.<\/strong> By a general deluge that purged all the earth. <\/p>\n 2.<\/strong> By the patriarchs after the Flood. <\/p>\n 3.<\/strong> By Moses, when the Law was published in writing. <\/p>\n 4.<\/strong> By our Saviour Christ, and that is double: the one at His first coming, the other at the second.<\/p>\n The Spirit of God here entreateth of the first. So that the time of the gospel is the time of reformation. Now especially ought Christians to endeavour a reformation. <\/em>Every one will take on him to reform the Church: weavers and tailors will enterprise that. The Church is out of order; let that be reformed. But true reformation must begin at ourselves. He that will repair a house must begin at the foundation: so if ye will have a reformation, reform yourselves first: and in the reformation of yourselves begin with the heart: cast out the unclean lusts, the pride, envy, malice, covetousness; afterwards reform your eyes, tongues, hands, and all the members of your body: first wash the inside of the cup and platter, then the outside, else ye will be but whited tombs and painted sepulchres, as the Pharisees were: this is the best order in reforming. First let every man strive to reform himself, the vices whereunto himself is given. In the next place let him reform his family: after that, let every one in his place labour to reform the town wherein he dwells, to rid it of drunkards, of idle persons, to establish good orders in it for the credit of the gospel professed by us. This is the time of reformation, let us all in the fear of God reform ourselves: there shall not be a hair amiss on our head, but we will reform it: if we have a spotted coat or garment, we will reform it: and shall we ourselves remain unreformed? While the time of reformation lasts, let us reform ourselves: death may seize on us ere we be aware, and then it will be too late to reform. (W. Jones, D. D.<\/em>)<\/p>\n<\/p>\n Reformation upon the gospel scheme<\/strong><\/p>\n 1.<\/strong> It represents the atonement of Christ as the ground or basis of reformation. <\/p>\n 2.<\/strong> If gives us the most excellent plan of righteousness as the rule of reformation. <\/p>\n 3.<\/strong> It leads us to the best means and assistances for reformation. <\/p>\n 4.<\/strong> It affords us the strongest motives and encouragements to a reformation. How inviting and engaging are gospel displays of the Divine philanthropy! <\/p>\n 1.<\/strong> We should be deeply affected with a sense of the great degeneracies of the age which need to be reformed, and of the rich advantages of the gospel scheme which encourage our hopes of a reformation. <\/p>\n 2.<\/strong> We should be earnest in prayer to God for His Spirit to reform us. <\/p>\n 3.<\/strong> Every one should be seriously concerned about personal reformation upon the foot of the gospel scheme. <\/p>\n 4.<\/strong> We should take the best care and pains we are capable of, in our respective stations, to promote the reformation of others together with ourselves. (J. Guyse, D. D.<\/em>)<\/p>\n Verse 10<\/span>. In meats and drinks, and divers washings<\/B><\/I>] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, , baptisms<\/I>, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances<\/I>, or things which had respect merely to the body, and could have no moral influence<\/I> upon the soul, unless considered in reference to that of which they were the similitudes, or figures.<\/P> <\/P> Carnal ordinances<\/B><\/I>] . Rites and ceremonies pertaining merely to the body<\/I>. The word carnal<\/I> is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading<\/I> sense in which many preachers and professors of Christianity take the liberty to use it.<\/P> <\/P> Imposed<\/B><\/I> on them until the time of reformation.<\/I>] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.<\/P> <\/P> The time of reformation<\/I>, , the time of<\/I> rectifying<\/I>, signifies the Gospel dispensation, under which every thing is set straight<\/I>; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord’s sermon upon the mount;) and the spiritual nature of God’s worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong<\/I> in the soul is rectified<\/I>; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new<\/I>.<\/P> <\/p>\n Having shown the typicalness, weakness of the Mosaical covenant administration; in respect of the tabernacles, services, and ordinances, he closeth his description of them in this verse, by showing their carnality and mortality. As they were external things, they could reach no further than the flesh only, as appears by particular instances, and therefore could not quiet the conscience, considered without Christ, nor justify, sanctify, or save the sinner. For meat and drink offerings, and meats clean and unclean, and drinks prohibited by God, in which the Jews placed much of their religion, separate from what they signified, commended no man unto God, 1Co 8:8<\/span>. <\/P> Which stood only in meats and drinks: as to meats, see Lev 11:1-47<\/span>; Deu 14:3-21<\/span>. As to drinks, forbidden the priests, Lev 10:9<\/span>, and the Nazarites, Num 6:2<\/span>,3<\/span>; the jealousy water, Num 5:24<\/span>, and the paschal cup, Psa 116:13<\/span>, and cup of thank-offerings; see Lev 1:1-17<\/span> and Lev 2:1-16<\/span>. <\/P> And divers washings, which were many for the priests in their services, and for others in performing theirs by them; some by sprinkling with blood, Exo 29:20<\/span>,21<\/span>, with water, Num 8:7<\/span>; 19:9-19<\/span>; some by washing at the brazen laver, as the priests, Exo 29:4<\/span>; 30:17-21<\/span>; so the sprinkling of healed lepers, Lev 14:4-9<\/span>, and the purification of the unclean. All these were of Gods own instituting, but still reach no further than the flesh or body of the sinner: see Heb 9:13<\/span>. <\/P> And carnal ordinances: other carnal rites and ceremonies, such as could not reach the conscience, as they used them, yet were to be used by them in obedience to Gods will, and to discriminate them from others, which were various in the ceremonial law. <\/P> Imposed on them; <\/span>, imposed, may agree with <\/span>, Heb 9:9<\/span>, gifts imposed; or may have the whole sentence for its substantive, as, being matters imposed or settled in meats and drinks. All these things were not the inventions of Moses, but Gods own institutions, enjoined by his own authority on the Jewish church, to lead them by a regular use of them to life by Christ, but by their own corruptions were made burdens to them. The Divine precept obliged them to an observation of them, and to the serving God in, by, and through them. <\/P> Until the time; as they were outward, bodily, and carnal things, so they were mortal; as to their being and continuance enjoined by God, they were <\/span> until is a term settled and limited, and not indefinite, and its limit is a singular time, even that point of time wherein Christ, having finished the work of redemption, ascended and sat down on the right hand of God, and powerfully thence breathed forth the Spirit, of infallibility on his apostles, for guiding them in laying the foundation of his church, by preaching the gospel throughout the world, and perfecting of it, and no other. This the Jews and others expected from the Messiah, Joh 4:25<\/span>, in his time. All the New Testament perfecting was by them, and therefore they give a charge against the least alteration of the gospel, truth, and law, which they left as a rule for ordering of Christs church to his last coming: see Mat 28:20<\/span>. <\/P> Of reformation; <\/span>, of putting things to rights by the law, rule, and ordinance of Christ, the work of this special point of time. He, the great church reformer, thoroughly righteth things to God-ward, by removing and taking away what was faulty, not in itself, but by mans abuse of it, even all the Mosaical economy and church-frame, which carried men about to God, by opening and making that to be seen with open face, which was well veiled, and so mistaken, even the mystery of Christ hid from ages, by manifesting and establishing that which was the truth itself, instead of the shadows that did but represent it; even that true churchframe intended first by God, and now fully revealed and settled by his Son as a standing rule and pattern to all for ever; which unmovable kingdom of his is described further, Heb 12:22-28<\/span>. <\/P> <\/p>\n 10. <\/B>Which<\/B><\/I><\/B>sacrifices. <\/P> stood<\/B><\/I><\/B>consisted in [ALFORD];or, “have attached to them” only things which appertain tothe use of foods, c. The rites of meats, &c., go side by side<\/I>with the sacrifices [THOLUCKand WAHL] compare Col2:16<\/span>. <\/P> drinks<\/B> (Lev 10:9<\/span>;Lev 11:4<\/span>). Usage subsequently tothe law added many observances as to meats and drinks. <\/P> washings<\/B> (Ex29:4<\/span>). <\/P> and carnal ordinances<\/B>Oneoldest manuscript, Syriac<\/I> and Coptic,<\/I> omit “and.””Carnal ordinances” stand in apposition to “sacrifices”(Heb 9:9<\/span>). Carnal<\/I>(outward, affecting only the flesh<\/I>) is opposed to spiritual.<\/I>Contrast “flesh” with “conscience” (Heb 9:13<\/span>;Heb 9:14<\/span>). <\/P> imposed<\/B>as a burden(Act 15:10<\/span>; Act 15:28<\/span>)continually pressing heavy. <\/P> until the time ofreformation<\/B>Greek,<\/I> “the season<\/I> ofrectification,<\/I>” when the reality should supersede thetype (Heb 8:8-12<\/span>).Compare “better,” Heb9:23<\/span>.<\/P><\/p>\n [Which stood] only in meats and drinks<\/strong>,…. That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot therefore make perfect, as to the conscience; to which may be added, that while the tabernacle was standing, and typical service was in being, there was a prohibition of certain meats, as unclean, and an allowance of others, as clean, Le 11:2<\/span> and there were certain drinks which were unlawful to certain persons, at certain times, as to the priests and Nazarites, Le 10:9<\/span> and which, for the above reason, could make no man perfect:<\/p>\n and divers washings<\/strong> or “baptisms”: the doctrine of which, the apostle would not have laid again, Heb 6:2<\/span> these were the washings of the priests and of the Israelites, and of sacrifices, and of garments, and of vessels and other things; and which, because they were performed by immersion, they are called “baptisms”: and now since these only sanctified to the purifying of the flesh, or what was outward, they could not reach the conscience, or make perfect with respect to that: and<\/p>\n carnal ordinances<\/strong>: which belonged to the flesh, and not the spirit or soul, and therefore could not affect that; besides, these were only<\/p>\n imposed on them until the time of reformation<\/strong>; they were enjoined the Jews only, though by God himself; and were put upon them as a burden, or a yoke, and which was on some accounts intolerable, but were not to continue any longer than the time of the Gospel, here called “the time of reformation”, or of “correction”, and emendation; in which, things that were faulty and deficient are amended and perfected, and in which burdensome rites and ceremonies are removed, and better ordinances introduced: or rather of direction: in which saints are directed to Christ, the sum and substance of all types, shadows, and sacrifices, and in whom alone perfection is.<\/p>\n Only with meats and drinks and divers washings <\/B> ( <\/SPAN><\/span>). The parenthesis of the Revised Version here is unnecessary. The use of <\/SPAN><\/span> here with the locative case is regular, “in the matter of” (Luke 12:52<\/span>; John 12:16<\/span>; Acts 21:24<\/span>). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” (<\/SPAN><\/span>, late adjective, in N.T. only in Heb 1:4<\/span>; Heb 8:6<\/span>; Heb 9:10<\/span>; Rom 12:6<\/span>) say “different” or “various.” <\/SPAN><\/span> is, of course, the Jewish ceremonial immersions (cf. Mark 7:4<\/span>; Exod 29:4<\/span>; Lev 11:25<\/span>; Lev 11:28<\/span>; Num 8:7<\/span>; Rev 6:2<\/span>).<\/P> Carnal ordinances <\/B> ( <\/SPAN><\/span>). But the correct text is undoubtedly simply <\/SPAN><\/span> (nominative case), in apposition with <\/SPAN><\/span> (gifts and sacrifices). See 9:1<\/span> for <\/SPAN><\/span>.<\/P> Imposed <\/B> (<\/SPAN><\/span>). Present middle or passive participle of <\/SPAN><\/span>, old verb to lie upon (be laid upon). Cf. 1Co 9:16<\/span>.<\/P> Until a time of reformation <\/B> ( <\/SPAN><\/span>). Definite statement of the temporary nature of the Levitical system already stated in Heb 7:10-17<\/span>; Heb 8:13<\/span> and argued clearly by Paul in Ga 3:15-22<\/span>. <\/SPAN><\/span> is a late word, here alone in N.T. (from <\/SPAN><\/span>, to set right or straight), used by Hippocrates for making straight misshapen limbs like <\/SPAN><\/span> in Heb 12:12<\/span>. Here for reformation like <\/SPAN><\/span> (reform) in Ac 24:2f<\/span>. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Heb 9:3<\/span>; Heb 9:9<\/span>). <\/P> <\/p>\n The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances. <\/P> Which stood in [] <\/SPAN><\/span>. The passage should be read thus : “according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of [ <\/SPAN><\/span>] meats,” etc. <\/P> Meats and drinks and divers washings [ ] <\/SPAN><\/span>. Brwmasin, clean and unclean meats. pomasin drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Num 6:3<\/span>; Lev 10:9<\/span>. For baptismoiv washings see on ch. Heb 6:2<\/span>. <\/P> And carnal ordinances [ ] <\/SPAN><\/span>. Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. Imposed [] <\/SPAN><\/span>. Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Act 14:10<\/span>. This, however, is not probable. <\/P> Until the time of reformation [Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>STATE THE NOTION OF REFORMATION. All things were defective and out of order when our Saviour appeared to set up a new dispensation of grace. But Christ came to fulfil the ancient types, to throw off human impositions, to establish a more pure and spiritual worship and government, and to give a system of doctrines, which, by the power of His Spirit, should make a blessed alteration in the Church and in the world. <\/p>\n
II. <\/strong>SHOW THE ADVANTAGES OF THE GOSPEL SCHEME TO PROMOTE A REFORMATION IN THE HEART AND LIFE. <\/p>\n
III. <\/strong>POINT OUT SOME PROPER METHODS OF IMPROVING THIS SCHEME FOR THE REFORMATION WE ARE AIMING AT. <\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n