21<\/strong>. both the tabernacle<\/em> ] This again is not mentioned in the scene to which the writer seems to be referring (Exo 24:6-8<\/span>), which indeed preceded the building of the Tabernacle. It is nowhere recorded in Scripture that the Tabernacle<\/em> was sprinkled, although it is perhaps implied<\/em> that on a later occasion this may have been done (Exo 40:9-10<\/span>); and Josephus, closely following the same Hagadah<\/em> as the writer, says that such was the case (Jos. Antt.<\/em> iii. 8. 6).<\/p>\n all the vessels<\/em> ] This again is not directly mentioned, though we are told that Aaron and his sons, and the altar, were consecrated by such a sprinkling (Lev 8:30<\/span>), and that the “propitiatory” was so sprinkled on the Day of Atonement (Lev 16:14<\/span>). By these references to unrecorded traditions the writer shews that he had been trained in Rabbinic Schools.<\/p>\n He sprinkled …both the tabernacle – <\/B>This circumstance is not stated by Moses. On the probability that this was done, see notes on Heb 9:19<\/span>. The account of setting up the tabernacle occurs in Exo 11:1-10<\/span>. In that account it is said that Moses anointed the tabernacle with the holy anointing oil; Heb 9:9-11<\/span>. Josephus (Ant<\/I>. book iii, chapter 8, section 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.<\/P> And all the vessels of the ministry – <\/B>Employed in the service of God. The altar, the laver, Exo 40:10-11<\/span>, the censers, dishes, bowls, etc., which were used in the tabernacle.<\/P> <\/p>\n Verse 21. He sprinkled – with blood – all the vessels of the<\/B><\/I> <\/B>ministry<\/B><\/I>.<\/I>] To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.<\/P> <\/p>\n Moses did not only sprinkle the book of the covenant with blood, but the tabernacle itself, yearly, on the atonement day, as is charged, Lev 16:14<\/span>,16<\/span>,17<\/span>. For as the altar and persons were to be atoned for, so was the tabernacle itself, Heb 9:18<\/span>,20<\/span>. First they were sprinkled, and then anointed, Lev 8:10<\/span>,11<\/span>, as the gospel tabernacle was in the truth of it, 1Co 6:11<\/span>. All the garments and vessels of that priesthood were thus to be purified, typifying how unclean all the persons ministering with them, and atoned for in and by them, were; and how polluting all things, and polluted by them, till they were purified by the blood of Christ. <\/P> <\/p>\n 21.<\/B> Greek,<\/I> “And,<\/I>moreover, in like manner.<\/I>” The sprinkling of thetabernacle with blood<\/I> is added by inspiration here to the accountin Exo 30:25-30<\/span>; Exo 40:9<\/span>;Exo 40:10<\/span>, which mentions onlyMoses’ anointing the tabernacle and its vessels. In Lev 8:10<\/span>;Lev 8:15<\/span>; Lev 8:30<\/span>,the sprinkling of blood upon Aaron and his garments, and upon hissons, and upon the altar, is mentioned as well as the anointing, sothat we might naturally infer, as JOSEPHUShas distinctly stated, that the tabernacle and its vessels weresprinkled with blood as well as being anointed: Lev 16:16<\/span>;Lev 16:20<\/span>; Lev 16:33<\/span>,virtually sanctions this inference. The tabernacle and its contentsneeded purification (2Ch 29:21<\/span>).<\/P><\/p>\n Moreover, he sprinkled likewise both the tabernacle<\/strong>,…. Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Ex 40:9<\/span> and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts i, that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood.<\/p>\n And all the vessels of the ministry<\/strong>; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it.<\/p>\n i Antiq. l. 3. c. 8. sect. 6.<\/p>\n In like manner with the blood <\/B> ( <\/SPAN><\/span>). Instrumental case of <\/SPAN><\/span> (blood). But the use of the article does not necessarily refer to the blood mentioned in verse 19<\/span>. In Ex 40:9<\/span> Moses sprinkled the tabernacle with oil. It had not been erected at the time of Ex 24:5f<\/span>. Josephus (Ant<\/I>. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Moreover he sprinkled with blood,”<\/strong> (homois errantisen to haimati) “In like manner, he sprinkled,” a form of ceremonial cleansing or sanctification, setting apart for special Divine service, when the tabernacle had first been constructed, Exo 29:12<\/span>; Exo 29:36<\/span>.<\/p>\n 2) “Both the tabernacle,”<\/strong> (kai ten skenen) “also (both) the tabernacle,” the first tabernacle, or outer tabernacle, Lev 8:15<\/span>; Lev 8:19<\/span>. The blood was sprinkled upon and poured round about the altar to sanctify it and to make reconciliation for the people upon it.<\/p>\n 3) “And all the vessels of the ministry, <\/strong>(de kai panta ta skeue tes leitourgias) “And all the vessels of the order of divine service,” that related to worship, praise, and sacrifice offered in both the first and second or outer and inner tabernacles.<\/p>\n Although this was not specifically enjoined by the law it was considered proper since the altar horns were to be touched with blood and have blood poured all around the altar at the initiation of making of the atoning sacrifice, Lev 16:10-14<\/span>. Then at the offering of the blood of the goat, in the High Priest’s sprinkling it seven times before the mercy seat.<\/p>\n (21) He sprinkled with blood.<\/strong>Rather, he sprinkled in like manner with the blood.<\/em> It is singular that the word rendered in like manner (found in the Bishops Bible, likewise, and in other versions) should have been overlooked in the Authorised version. The incident here mentioned belongs, of course, to a later date. It is not expressly recorded in Scripture, but is related by Josephus (Ant. iii.<\/em> 8, 6); and, apart from internal probability, might almost be concluded from the narrative of the Pentateuch itself. In Exo. 40:9-15<\/span> we read of the divine injunction that Moses should put the anointing oil not only upon Aaron and his sons, their garments, and the altar, but also upon the Tabernacle and its vessels. In Lev. 8:10-12<\/span> is recorded the fulfilment of this command; but in the later verses of the same chapter we read that the altar was sprinkled with the blood of the sin-offering (Heb. 9:15<\/span>), and that Moses sprinkled Aaron and his sons and their garments with the anointing oil and the blood which was upon the altar. Manifestly we may infer that the Tabernacle and its vessels were included in the latter ceremony. Whatever was connected with the covenant which God made with His people must be sprinkled with the blood, which at once typified purification (Heb. 9:14<\/span>; Heb. 9:24<\/span>), and ratified the covenant (Heb. 9:15<\/span>; Heb. 9:17<\/span>).<\/p>\n 21<\/strong>. <\/strong> Moreover<\/strong> At a later period. Stuart says: “The setting up and consecration of the tabernacle with its vessels is related in Exodus xl; yet nothing is there related of sprinkling them with blood, but only of anointing them with holy oil. Exo 40:9-11<\/span>. In the like manner, the anointing <\/em> only of Aaron and his sons is there spoken of as a rite preparatory to entering upon the duties of their office in the tabernacle, Exo 40:12-15<\/span>; while nothing is said at all of their being sprinkled with blood. But if we compare Exo 29:20-21<\/span>, and Lev 8:24<\/span>; Lev 8:30<\/span>, we shall see it to be certain that Aaron and his sons were sprinkled with blood, as well as anointed with oil. In like manner it is probable that the tabernacle and its furniture were sprinkled with blood, although Moses has not mentioned it in Exodus 40<\/span>. Josephus says: ‘Both the tabernacle and the vessels pertaining to it (Moses sprinkled and purified) with oil prepared as I have described, and with the blood of bulls and rams that were slain, one of each alternately, every day.’”<\/p>\n ‘Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood.’<\/p>\n And not only was blood applied in the covenant ceremony, but later everything connected with the covenant, the Tabernacle and all the vessels of ministry, were sprinkled in the same way with sacrificial blood. This initial sprinkling of blood is not mentioned in the Pentateuch, but it was recognised as being a fact by Josephus, and thus clearly a traditional idea among the Jews. This is entering more deeply into the significance of the shedding of blood. The shedding of blood was essential for the purifying of all that was to be involved in the relationship between God and His people. It was a cleansing necessary as a result of their sinfulness, for all was contaminated by man and his world. Thus the blood not only sealed and solemnised, it also indicated cleansing and purifying.<\/p>\n Heb 9:21<\/span> adds to that mentioned Heb 9:19-20<\/span> , not a simultaneous fact, but only something occurring later. For when the law was proclaimed by Moses, and the people promised to observe the same, the tabernacle had not yet an existence. Exo 40<\/span> , where we have the account of the erection and inauguration of the tabernacle, only an anointing<\/em> of the tabernacle and its vessels with oil<\/em> is enjoined, not a sprinkling<\/em> thereof with blood<\/em> . Comp. ibid<\/em> . Exo 9:9<\/span> . Similarly in Leviticus, a sprinkling<\/em> indeed with blood<\/em> (Lev 8:15<\/span> ; Lev 8:19<\/span> ; Lev 8:24<\/span> ) is supposed in regard to the altar; in regard to the tabernacle and its furniture, on the other hand, only an anointing<\/em> (Lev 8:10<\/span> ff.). It is possible, however, that Jewish tradition preserved more precise details. At least mention is made by Josephus also ( Antiq<\/em> . iii. 8. 6) of an aspersion of the tabernacle and its furniture, on the part of Moses, with blood.<\/p>\n Erroneously, for the rest (on account of the aorist<\/em> ), do Owen, Seb. Schmidt, Wittich, Cramer, and others find mentioned, Heb 9:21<\/span> , in place of the one act of Moses, a sprinkling enjoined by the law of Moses, and occurring at different fixed periods, in connection with which the majority will have the sprinkling which is made on the great Day of Atonement, Lev 16:14<\/span> ff., to be meant.<\/p>\n ] but also<\/em> . Luk 2:35<\/span> ; Joh 8:16<\/span> , al<\/em> .<\/p>\n ] the vessels designed for sacred use<\/em> .<\/p>\n 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 21. He sprinkled with blood<\/strong> ] This sprinkling had a foreshadowing of the sprinkling of the blood of Jesus Christ, 1Pe 1:2<\/span> ; Isa 52:15<\/span> ; by his finger, that is, by his Spirit, Luk 11:20<\/span> ; Mat 12:28<\/span> . <\/p>\n 21<\/strong> .] And moreover he in like manner sprinkled with the blood the tabernacle and all the vessels of the ministry<\/strong> (this cannot be spoken of the same occasion as that referred to in the previous verses: for at that time the tabernacle did not exist. Nor again can it be said of any practice of sprinkling with blood which existed throughout the legal ordinances: for the aorist shews the reference to be to some one act, and the subject of the verb is, as before, Moses. This being so, we must look beyond the ordinances of the law itself for the fact here detailed. For all that we have in the law respecting the dedication of the tabernacle and its vessels is in Exo 40:9-10<\/span> , where Moses is commanded to take the anointing oil, and to anoint the tabernacle and all that is therein, and to hallow it, and all the vessels thereof. So that our Writer is probably referring to some traditional account, which added to this anointing with oil, the sprinkling with blood. And this is not merely a hypothesis. For Josephus, Antt. iii. 8. 6, gives the following remarkable account, agreeing with ours almost verbatim: . , , , . In Lev 8:30<\/span> , from which the account of anointing Aaron and his sons is taken, distinct mention is made of sprinkling on them, and on their garments, the blood which was on the altar. It was a natural addition, to extend that sprinkling to the tabernacle and its vessels: especially as (Levit. Heb 9:15 ) the altar was already to be touched with the blood. Philo, Vita Mos. iii. 18, vol. ii. p. 158, cited by Carpzov and others as asserting the same as our text, does not do so, as Bleek has pointed out. He merely exactly reproduces the directions of Lev 8:10<\/span> ; Lev 8:30 ),<\/p>\n Heb 9:21<\/span> . . “And he also in like manner sprinkled with the blood the tabernacle and all the instruments of the service”. The tabernacle, however, was not yet erected when the covenant was instituted. Delitzsch supposes that a subsequent though kindred transaction is referred to; and colour is given to this supposition by the separation of this verse from Heb 9:19<\/span> . But against it is the article in , “the blood,” apparently the blood defined in Heb 9:19-20<\/span> ; although it is just possible the writer may have meant “the blood” which formed part of the means of service. Neither was it by Moses but by Aaron the tabernacle and the altar were sprinkled with blood and so cleansed on the day of Atonement. When first erected were anointed with oil (Exo 40:9<\/span> ) but Josephus records a tradition that it was consecrated not only with oil but also with blood ( Ant<\/em> . iii. 8, 6). It seems that the author adopts this tradition, and ascribes to Moses at the original consecration of the tabernacle the cleansing rites which afterwards were annually performed by Aaron on the day of Atonement.<\/p>\n ministry. Greek. leitourgia. See Heb 8:6. <\/p>\n 21.] And moreover he in like manner sprinkled with the blood the tabernacle and all the vessels of the ministry (this cannot be spoken of the same occasion as that referred to in the previous verses: for at that time the tabernacle did not exist. Nor again can it be said of any practice of sprinkling with blood which existed throughout the legal ordinances: for the aorist shews the reference to be to some one act, and the subject of the verb is, as before, Moses. This being so, we must look beyond the ordinances of the law itself for the fact here detailed. For all that we have in the law respecting the dedication of the tabernacle and its vessels is in Exo 40:9-10, where Moses is commanded to take the anointing oil, and to anoint the tabernacle and all that is therein, and to hallow it, and all the vessels thereof. So that our Writer is probably referring to some traditional account, which added to this anointing with oil, the sprinkling with blood. And this is not merely a hypothesis. For Josephus, Antt. iii. 8. 6, gives the following remarkable account, agreeing with ours almost verbatim: . , , , . In Lev 8:30, from which the account of anointing Aaron and his sons is taken, distinct mention is made of sprinkling on them, and on their garments, the blood which was on the altar. It was a natural addition, to extend that sprinkling to the tabernacle and its vessels: especially as (Levit. Heb 9:15) the altar was already to be touched with the blood. Philo, Vita Mos. iii. 18, vol. ii. p. 158, cited by Carpzov and others as asserting the same as our text, does not do so, as Bleek has pointed out. He merely exactly reproduces the directions of Lev 8:10; Lev 8:30),<\/p>\n Heb 9:21. , the vessels) also the garments.-) LXX., .<\/p>\n the One Sacrifice That Puts Away Sin <\/p>\n Heb 9:21-28<\/p>\n Here are the three appearances of Christ: (1) He appeared once, at the ridge or meeting-place of the ages-where the first Covenant and the second met-to put away the sin of the race; and He has done this for each of us. We are called on to believe this and to enter upon our inheritance without questioning or trying to feel it. Men are told clearly that God will not impute their transgressions unto them, unless they place themselves out of the at-one-ment by the deliberate repudiation of Christ. The one question for us all is not sin, but our attitude toward Christ, the Sin-Bearer. See 2Co 5:19.<\/p>\n (2.) He appears in heaven for us, as our Intercessor and Mediator, presenting our prayers mingled with the rich incense of His merit, and acting as the ground of our beseechings, Rev 8:3. (3) He will appear the second time. There will be no sin-bearing then. His appearance will be apart from sin. But then, salvation will be perfected, because creation itself will share in the liberty and glory of the sons of God, Rom 8:21.<\/p>\n Exo 29:12, Exo 29:20, Exo 29:36, Lev 8:15, Lev 8:19, Lev 9:8, Lev 9:9, Lev 9:18, Lev 16:14-19, 2Ch 29:19-22, Eze 43:18-26 <\/p>\n Reciprocal: Lev 4:7 – the horns Lev 14:7 – sprinkle 2Ch 29:22 – sprinkled 2Ch 35:11 – the priests Eze 43:20 – thus shalt Heb 12:24 – to the blood<\/p>\n Heb 9:21. The passages in Exodus and Leviticus that record this use of the blood of animals are too numerous even to cite at this place.<\/p>\n Heb 9:21. Moreover, the tabernacle and all the vessels of the ministry (the service) he sprinkled in like manner with blood (probably later: it was certainly done every year, Lev 16:16-20. Josephus, however, gives the same fact as occurring at the inauguration of the covenant, and in very similar words, Antiq. iii. 8, 6).<\/p>\n Heb 9:22. And according to the law almost all things (some were purified with water, Exo 19:10, etc.; others with water and the ashes of the heifer, Num 31:22-24; but things which were specially appropriated to the worship of God) are cleansed with (in) blood; and apart from shedding of bloodthe word here brings up the language of the Lords Supper, Shed for you (Luk 22:20)<\/p>\n there is no remission (forgiveness). The almost of the first clause applies also to the second (see Lev 5:11-13). The need on blood and the significance of it may be seen in Lev 17:11.<\/p>\n Heb 9:21-22. Moreover To prefigure the efficacy of the sacrifice of Christ to render our acts of worship acceptable; he sprinkled with blood the tabernacle The altar, and mercy-seat; and all the vessels of the ministry All that were used in the tabernacle service. See the margin. And almost all the things Pertaining to the tabernacle and service of God, (the apostle says almost all things, because some were cleansed with water, and some with fire, Num 31:23, and some with the ashes of the red heifer, Num 19:2-10,) are by the law purged from any ceremonial defilement with blood Offered or sprinkled; and without shedding of blood According to the law; is no remission Of sins, neither typical nor real. Or he means, no remission was granted on the day of atonement without blood. All this pointed to the blood of Christ, effectually cleansing from all sin, and intimated that there can be no purification from it by any other means. Because some fancy that a real pardon of sin was obtained by the atonements of the Mosaic law, and especially by those made on the tenth of the seventh month, concerning which it is said, (Lev 16:30,) on that day shall the priest make an atonement for you that you may be clean from all your sins: it may be proper to observe here, that this cleansing of the people from all their sins could not possibly have any reference to the punishments of the life to come, because the atonement was made for all the people indiscriminately, whether penitent or not, consequently it could not be a cleansing of their consciences, but of their bodies; redeeming them from those civil penalties which God, in the character of their chief magistrate, would have inflicted on them for breaking the laws of the state, unless these atonements had been made. A remission of that kind all the people of the congregation might receive, and it was the only remission which, in a body, they could receive through the sacrifices mentioned. And from the inefficacy of the annual atonements, made on the day above mentioned, to procure for the people the eternal pardon of their sins, it follows that the daily atonements, made by the ordinary priests, had no greater efficacy in procuring their pardon. Macknight. See notes on Heb 9:8-10; chap. Heb 10:4.<\/p>\n Verse 21 <\/p>\n Of the ministry; of the service.<\/p>\n Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 21. both the tabernacle ] This again is not mentioned in the scene to which the writer seems to be referring (Exo 24:6-8), which indeed preceded the building of the Tabernacle. It is nowhere recorded in Scripture that the Tabernacle … Continue reading “Exegetical and Hermeneutical Commentary of Hebrews 9:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30050","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30050","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30050"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30050\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30050"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30050"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30050"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"