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Hebrews
9:23
Therefore
it was
necessary for
the
copies of the
things in the
heavens to be
cleansed with
these, but the
heavenly
things
themselves with
better
sacrifices
than
these.
(NASB:
Lockman) |
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Greek:
Anagke
oun
ta
men
hupodeigmata
ton
en
tois
ouranois
toutois
katharizesthai,
auta
de
ta
epourania
kreittosin
thusiais
para
tautas.
Amplified: By such means, therefore, it was necessary for
the [earthly] copies of the heavenly things to be purified, but the
actual heavenly things themselves [required far] better and nobler
sacrifices than these.
(Amplified
Bible - Lockman)
Barclay: So, then, if it was necessary that the things which are
copies of the heavenly realities should be cleansed by processes like
these, it is necessary that the heavenly realities themselves should
be cleansed by finer sacrifices than those of which we have been
thinking. (Westminster
Press)
NLT: That is why the earthly tent and everything in
it—which were copies of things in heaven—had to be purified by the
blood of animals. But the real things in heaven had to be purified
with far better sacrifices than the blood of animals. (NLT
- Tyndale House)
Phillips: It was necessary for the earthly reproductions of
heavenly realities to be purified by such methods, but the actual
heavenly things could only be made pure in God's sight by higher
sacrifices than these. (Phillips:
Touchstone)
Wuest: It was therefore necessary on the one hand that the
representations of the things in the heavens [the earthly tent] should
be cleansed constantly with these [animal sacrifices], but on the
other hand, the heavenly things themselves with better sacrifices than
these [the blood of the Lord Jesus]. (Erdmans)
Young's Literal: It is necessary, therefore, the pattern
indeed of the things in the heavens to be purified with these, and the
heavenly things themselves with better sacrifices than these |
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THEREFORE IT WAS NECESSARY FOR THE COPIES OF THE THINGS IN THE HEAVENS TO BE
CLEANSED WITH THESE: Anagke oun ta men hupodeigmata ton en tois ouranois
toutois katharizesthai (PPN): (Heb
9:9,10,24;
8:5;
10:1;
Colossians 2:17)
Therefore
(3767)
(oun)
in context serves to introduce the idea of necessity.
Wiersbe
explains it this way...
Since God has ordained that
remission of sins is through the shedding of blood, and since
purification comes through the sprinkling of blood, it is necessary
that blood be shed and applied if the New Covenant is to be in force.
The “patterns” (the Old Covenant tabernacle) were purified by the
sprinkling of the blood. But the “originals” were also purified! The
blood of Jesus Christ not only purifies the conscience of the believer
(Heb. 9:14), but also purified the “heavenly things” (Heb. 9:23, nasb).
(Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
It was
necessary - In other words, there was no other way. There is no
exception clause.
Necessary (318)
(anagke
{also transliterated
as ananke} from ana = up, again, back, renewal,
repetition, intensity, reversal + agkale = arm when bent)
refers to any necessity or compulsion, outer or inner, brought on by a
variety of circumstances. It can mean necessity imposed either by
external conditions or by the law of duty.
Copies of
these things - the Old Covenant rites as in
Hebrews 9:19 (see note).
Copies (5262)
(hupodeigma
from hupo = under + deiknúo/deíknumi = to show,
to point to something, to make known the character or significance of
something) means literally that which is shown below. It means an
example, pattern, illustration. It refers to a sign suggestive of
anything, an outline, a delineation, a suggestion.
Barclay
writes that hupodeigma means...
a specimen, or, still better, a
sketch-plan
Heavens (3772)
(ouranos)
describes literally the expanse of space that seems to be over the
earth like a dome. In the NT heaven and earth comprise all of
creation, though the two are distinctive (see note
Matthew 6:9).
God spoke both into existence and heaven is His realm. In Hebrew
thought heaven was Jehovah's dwelling place and is the believer's true
and eternal home. (see
more detailed discussion)
In the present context this word is a reference to the place where God
dwells.
To be cleansed (2511)
(katharizo
from katharos = pure, clean,
without stain or spot; English words - catharsis = emotional or
physical purging, cathartic = substance used to induce a purging,
Cathar = member of a medieval sect which sought the purging of evil
from its members) means to make clean by taking away an undesirable
part. To cleanse from filth or impurity.
Click here
(and
here) for more
background on the important Biblical concept of clean and
cleansing.
Figuratively
katharizo referred to cleansing from ritual contamination or
impurity as in (Acts 10:15). In a similar sense katharizo is used of
cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al)
Another figurative use in 1John 1:9 (cf James 4:8, Hebrews 10:2)
describes the purifying or cleansing from sin and a guilty conscience
thus making one acceptable to God and reestablishing fellowship.
The
present tense of
katharizo indicates that the
cleansing had to be continual activity.
With these - By these
OT rituals or by the different materials of
cleansing depicted in Hebrews 9:19ff. All of these OT pictures pointed to
the better sacrifice of Christ.
BUT THE HEAVENLY THINGS THEMSELVES WITH BETTER SACRIFICES THAN THESE: auta
de ta epourania kreittosin thusiais para tautas:
(Heb
9:11,12,14,24;
10:4,10-17;
Luke 24:26,46;
John 14:3;
1 Peter 1:19-21;
Revelation 5:9)
Heavenly
(2032)
(epouranios
- used 5 times in Ephesians - see notes
Eph 1:3,
20;
2:6;
3:10;
6:12)
encompass the entire supernatural realm of God, His complete domain,
and the full extent of His divine operation.
Better (2909)
(kreitton/kreisson
from
kratos
= strong, which
denotes power in activity and effect) serves as the comparative degree
of
agathos, “good” (good or fair,
intrinsically). Kreitton/kreisson means more useful, more
profitable more advantageous, greater, superior; greater advantage. In
this case it speaks of the book of Christ, even the use of the plural
(sacrifices) as a description of the single offering of Christ.
Criswell
adds that...
The use of the plural to describe
the single offering of Christ is a figure of speech known as the
plural of majesty.
(Criswell,
W A. Believer's Study Bible: New King James Version. 1991. Thomas
Nelson)
Jameison writes
that...
The plural is used in expressing the
general proposition, though strictly referring to the one sacrifice of
Christ once for all. Paul implies that His one sacrifice, by its matchless
excellency, is equivalent to the Levitical many sacrifices. It, though but
one, is manifold in its effects and applicability to many. (Jamieson,
Fausset, Brown)
Better sacrifices - Christ’s
better sacrifice is a major theme in
Hebrews 9:13-10:18. The many sacrifices
of the Levitical system were to be superseded by better sacrifices
that would be represented in the one perfect sacrifice
of Christ.
Better is
a KEYWORD (see
key words)
in Hebrews. This repetition of "better"
demonstrates beyond all doubt to the Jewish reader that the New
is better than the Old system. Study the uses below. What is
better? You will need to read the surrounding context to answer
this question.
Hebrews - A
"Better" Book
Uses of "Better"
Hebrews 1:4 (note)
having become as much better than the angels, as He has
inherited a more excellent name than they.
Hebrews 6:9 (note)
But, beloved, we are convinced of better things concerning you,
and things that accompany salvation, though we are speaking in this
way.
Hebrews 7:19 (note)
(for the Law made nothing perfect), and on the other hand there is a
bringing in of a better hope, through which we draw near to
God.
Hebrews 7:22 (note)
so much the more also Jesus has become the guarantee of a better
covenant.
Hebrews 8:6 (note)
But now He has obtained a more excellent ministry, by as much as He is
also the mediator of a better covenant, which has been enacted
on better promises.
Hebrews 9:23 (note)
Therefore it was necessary for the copies of the things in the heavens
to be cleansed with these, but the heavenly things themselves with
better sacrifices than these.
Hebrews 10:34 (note)
For you showed sympathy to the prisoners, and accepted joyfully the
seizure of your property, knowing that you have for yourselves a
better possession and an abiding one.
Hebrews 11:4 (note)
By faith Abel offered to
God a better sacrifice than Cain, through which he obtained the
testimony that he was righteous, God testifying about his gifts, and
through faith, though he is dead, he still speaks.
Hebrews 11:16 (note)
But as it is, they desire a better country, that is a heavenly
one. Therefore God is not ashamed to be called their God; for He has
prepared a city for them.
Hebrews 11:35 (note)
Women received back
their dead by resurrection; and others were tortured, not accepting
their release, in order that they might obtain a better
resurrection;
Hebrews 11:40 (note)
because God had provided something better for us, so that apart
from us they should not be made perfect.
Hebrews 12:24 (note)
and to Jesus, the mediator of a new covenant, and to the sprinkled
blood, which speaks better than the blood of Abel.
Sacrifices
(2378)
(thusia from thuo =
to sacrifice or kill
a sacrificial victim)
(See
all 15 uses of thusia in Hebrews)
means that which is offered as a sacrifice. Webster's defines it as
act of offering to a deity something precious! Here thusia
is used metaphorically to describe their volitional offering of their
words.
In the Old
Testament there were two types of sacrifices, the first offered
to deal with sin and the broken fellowship that resulted from the sin.
The sacrificial blood was a picture of the bridging of the gap between
the giver and God (although OT sacrifices for sin only covered over
for a time, whereas Christ's sacrifice effectively and permanently
removed all guilt of sin for those who believe in Him).
The second
type of OT sacrifice was presented to God as an act of worship, the
presenter having had his sins covered over by the blood of the sin
offering, which resulted in his hearts being full of thanksgiving and
praise to God which was reflected in the offering.
Than these - Robertson remarks that
"To us it seems a bit strained to speak of the ritual cleansing or
dedication of heaven itself by the appearance of Christ as
Priest-Victim. But the whole picture is highly mystical."
Steven Cole writes that...
verse 23
raises a question: What are the heavenly things and why do they
need cleansing? A number of views have been put forth (Leon Morris
summarizes these in The Expositor's Bible Commentary, ed. by Frank
Gaebelein [Zondervan], 12:9 1). We need to understand that the author
is speaking spiritually. There is no literal altar or golden lampstand
or table of sacred bread in heaven. But why would the spiritual
counterparts in heaven (whatever they are) require cleansing? Some
say that it is a dedicatory consecration, similar to the dedication of
the tabernacle. Some relate it to the fact that Satan and the fallen
angels have defiled heaven and that in His atonement, Christ disarmed
them and triumphed over them, thus cleansing heaven. But in light of
Hebrews 9:24,
which states that Christ entered the true holy place in heaven to
appear in the presence of God for us, the author is likely referring
to the fact that we, God’s people, are now His spiritual dwelling
place (Hebrews
3:6). How can we be pure and free from
defilement, so that God may dwell in us, not just individually, but
corporately as His holy temple (see notes
Ephesians 2:21;
22;
1 Peter 2:5)?
The answer is that Christ’s blood alone can cleanse our conscience
from dead works to serve the living God (Hebrews
9:14). (Hebrews 9:23-28 Judgment or
Salvation?)
Vincent addresses the question...
How can
it be said that the heavenly things needed cleansing? It is not easy
to answer. Various explanations have been proposed, which the student
will find collected in Alford’s note on this passage. The expression
is rhetorical and figurative, and appears to be founded on that
feature of the Levitical ritual according to which the high priest was
required, on the Great Day of Atonement, to make an atonement for the
sanctuary, “because of the uncleanness of the children of Israel.” He
was to do this also for the tabernacle of the congregation, and for
the great altar. See Lev. 16:16 ff. The rite implied that even the
holy of holies had contracted defilement from the people’s sin.
Similarly, the atoning blood of Christ is conceived as purifying the
things of the heavenly sanctuary which had been defiled by the sins of
men. “If the heavenly city of God, with its Holy Place, is,
conformably with the promise, destined for the covenant-people, that
they may there attain to perfect fellowship with God, then their guilt
has defiled these holy things as well as the earthly, and they must be
purified in the same way as the typical law appointed for the latter,
only not by the blood of an imperfect, but of a perfect sacrifice”
(Delitzsch).
Criswell suggests that...
Perhaps a
clue is found in Job 15:15, “the heavens are not pure in His sight.”
Doubtless this is because Satan committed the first act of sin in
heaven (Isa. 14:12-14), and because he still has access to the
presence of God as the accuser of the brethren (see note
Revelation 12:10).
(Criswell,
W A. Believer's Study Bible: New King James Version. 1991. Thomas
Nelson)
Vine
writes...
As to the question why the
heavenly things should require to be cleansed, the subject before us
is not only the remission of our sins, but our access into the
presence of God as His worshipers, through the eternal redemption
obtained for us. The sanctuary of the presence of God required the
savor of redemptive sacrifice. Just as the high priests of old entered
into the Holy of Holies with the blood of sacrifice, on behalf of the
people as worshipers of God, so only by the cleansing blood of Christ
on the cross could the very presence of God become the meeting place
between Him and the believer.
(Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Andrew Murray in The Holiest of All
writes that...
This is
the great consummation to which all the teaching of the heavenly
priesthood of Christ, and the true sanctuary, and the blood of the
covenant leads up. Heaven itself is now opened up to us. Christ has
entered, not simply on His own behalf, but entirely to appear before
the face of God for us Yes, for us, His entering in has obtained for
us boldness to enter in. His entering in was through the rent veil;
there is no veil now between God and us. We are called to draw nigh in
the fulness of faith. We are taught, Ye are come to the heavenly
Jerusalem, and to God. Before the face of God, in the presence of God,
is now the home of the soul. Heaven is not only a locality, with its
limitations, but a state of life, that condition of spiritual
existence in the full enjoyment of God's love and fellowship, into
which Christ entered. Christ passed through the heavens, was made
higher than the heavens. He ascended far above all the heavens, that
He might fill all things.
Heaven
itself, the Holiest of All, into which He entered, the presence of
God, is now the sphere in which He exercises His heavenly ministry,
into which He brings us in as an actual life and experience, in which
we alone can truly serve the living God.
And what,
we may well ask, what is the reason that so few of God's children can
testify to the joy of entering in and having their abode here in the
very presence of God? There can be but one answer, There is such a
difference between being the heir of a promise and actually inheriting
it. Each of the great words of our Epistle, as God's gift to each one
of His children, has an infinitude of meaning and blessing and power
in it. Christ a Priest for ever; the power of an endless life; He is
able to sympathise, able to succour, able to lave completely; the true
sanctuary, the new covenant, the blood cleansing the heavens,
cleansing the conscience, wall these are divine realities, with a
power and a glory that the heart of man cannot conceive.
It is
only by faith and longsuffering that we inherit the promises. It is as
we give up our whole heart and life to be just one act of faith,
looking up and longing, praising and expecting, believing and
receiving what God gives and works in Christ, that this life in the
Holiest will be ours. It is as our faith sees the divine unity of the
once for an and the for ever, that we shall be bold to believe that
the for ever, the abiding continually, has in Christ been made ours
once for all, and can be made ours in an entering within the veil as
clear as that of Christ's. This faith will prove itself in
longsuffering. First, as we diligently, perseveringly hold fast, and
gaze and draw nigh and wait on God to take us within the veil; and
then, as within the veil, in deepest humility and meekness and
patience and resignation to God, we wait upon Him in service, to
perfect us in the work for which we were admitted into His very
presence.
But
remember where all this begins, and wherein it all consists. Not
without blood! With His own blood! How much more shall the blood of
Christ! These words are the key to this blessed chapter of the opening
of the Holiest to us. As we yield to the Holy Spirit, the Eternal
Spirit, to testify to us how the way into the Holiest has been made
manifest, and what the blood is by which it was done, and what the
cleansing of our conscience in that blood to enter in and serve the
living God, we shall in fulness of faith be bold to draw nigh and
enter in and abide.
1. Think not that it will be too difficult for thee to dwell always
with thy heart up yonder in heaven. When the sun shines on thee, thou
dost not think of its distance; thou rejoicest in its warmth. It is so
near to thee; thou enterest into it, and it enters into thee. Even so
with Jesus and the heavenly life. Heaven comes down. The kingdom of
heaven is come with power; the Holy Spirit gives and maintains it in
thee. The veil is rent and the light and life of heaven is come down
here where we serve in the Holy Place.
2. To
open the way to heaven and to God, Jesus died to sin. He that hates
and loses his life will find the way to the life of God.
3. Just
as the cleansing of the tabernacle was part of the dedicating of the
first covenant, so the sprinkling the heavenly sanctuary, the
cleansing of the heavens with the blood of the new covenant, is our
assurance that the sanctuary is open to us, and that the covenant is
sure and will be fulfilled to us. |
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Hebrews 9:24 For
Christ did not
enter a
holy
place
made with
hands, a
mere
copy of the
true
one, but into
heaven
itself,
now to
appear in the
presence of
God for
us |
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Greek:
ou
gar
eis
cheiropoieta
eiselthen
agia
Christos,
antitupa
ton
alethinon,
all'
eis
auton
ton
ouranon,
nun
emphanisthenai
to
prosopo
tou
theou
uper
emon;
Amplified: For Christ (the Messiah) has not entered into
a sanctuary made with [human] hands, only a copy and pattern and type
of the true one, but [He has entered] into heaven itself, now to
appear in the [very] presence of God on our behalf.
(Amplified
Bible - Lockman)
Barclay: It is not into a man-made sanctuary that Christ has
entered—that would be a mere symbol of the things which are real. It
is into heaven itself that he entered, now to appear on our behalf
before the presence of God. (Westminster
Press)
NLT: For Christ has entered into heaven itself to appear
now before God as our Advocate. He did not go into the earthly place
of worship, for that was merely a copy of the real Temple in heaven. (NLT
- Tyndale House)
Phillips: Christ did not therefore enter into any holy places
made by human hands (however truly these may represent heavenly
realities), but he entered Heaven itself to make his appearance before
God as High Priest on our behalf. (Phillips:
Touchstone)
Wuest: For not into holy places constructed by human hands did
Messiah enter, which are the types of the genuine [holy places], but
into heaven itself, now to be manifested before the face of God on
behalf of us. (Erdmans)
Young's Literal: for not into holy places made with hands did
the Christ enter -- figures of the true -- but into the heaven itself,
now to be manifested in the presence of God for us |
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FOR CHRIST DID NOT ENTER A HOLY PLACE MADE WITH HANDS
A
MERE
COPY OF THE TRUE ONE BUT INTO HEAVEN ITSELF: ou gar eis cheiropoieta eiselthen (3SAAI) hagia Christos antitupa ton alethinon
all eis auton ton ouranon: (Heb
9:11;
Mark 14:58;
John 2:19-21)
(Heb
9:9,23;
8:2)
(Heb
1:3;
6:20;
7:26;
8:2,5;
12:2;
Psalms 68:18;
Mark 16:19;
Luke 24:51;
John 6:62;
John 16:28;
Acts 1:9-11;
3:21;
Ephesians 1:20-22;
4:8-11;
Colossians 3:2;
1 Peter 3:22)
In this last
section of Hebrews 9 (verses 23-28), all 3 aspects of Christ’s ministry
of salvation/redemption are pictured - (1) His
First Coming to save us from the penalty of sin ("better sacrifices"
Hebrews 9:23).
(2) His present intercessory
ministry in heaven to save us from the power of sin ("now appear...for us"
Hebrews 9:24)
(3) His Second Coming (see note
Hebrews 9:28)
to deliver us from the presence of sin.
For (1063)
(gar) introduces an explanation of the topic of forgiveness
gained only by the shedding of blood by the "better sacrifices".
Wuest
says that...
This verse is in explanation of the
statement in the previous verse to the effect that the heavenly things
had to be purified by blood superior to animal blood, and that Messiah
did not enter the Holy of Holies on earth as High Priest, but the Holy
of Holies of heaven itself.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Expositor's
Bible Commentary says that...
"For" introduces an explanation of
what precedes. We have already had the idea that Christ's ministry was
not in a sanctuary that is "man-made" (v. 11), and here we come back
to it. Not in such sanctuaries can the Atonement be made that really
deals with sin.
(Gaebelein,
F, Editor: Expositor's Bible Commentary 6-Volume New Testament.
Zondervan Publishing)
Jamieson
writes that here the writer resumes...
Resumption more fully of the
thought, “He entered in once into the holy place,”
Hebrews 9:12.
Christ (5547)
(Christos from chrio = to anoint, rub with oil,
consecrate to an office) (Study
all 12 uses of Christos in Hebrews)
is the Anointed One, the Messiah, Christos being the Greek equivalent
of the transliterated Hebrew word Messiah.
Not
(3756)
(ou) indicates absolutely not!
Enter (1525)(eiserchomai
from eis = into + erchomai = come) means literally to
come into and thus to enter into. Notice that enter into refers to a
single event, a past completed historical event (after His ascension),
but consequences of this event are now (see "but now" in
Hebrews 8:6)
and on our behalf (see notes
Hebrews 6:20;
7:25).
Holy place
(39)
(hagios) means a place set apart from the profane or
common and unto God and for the worship of and approach to the Holy
God. Note that in this context the "holy place" stands for the Holy of
Holies (the actual presence of God), even as the Ark of the Covenant
in the earthly Holy of Holies represented the throne of God.
Made with
hands (5499)
(cheiropoietos from cheir = hand + poiéo = to
make) means manufactured by man or of human construction.
Wiersbe
makes an application warning us all to...
Beware of trusting anything for
your spiritual life that is “made with hands” (Heb. 9:24). It will not
last. The tabernacle was replaced by Solomon’s temple, and that temple
was destroyed by the Babylonians. When the Jews returned to their land
after the Captivity, they rebuilt their temple; and King Herod, in
later years, expanded and embellished it. But the Romans destroyed
that temple, and it has never been rebuilt. Furthermore, since the
genealogical records have been lost or destroyed, the Jews are not
certain who can minister as priests. These things that are “made with
hands” are perishable, but the things “not made with hands” are
eternal.
(Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
Copy (499)
(antitupon from anti = against, instead of,
corresponding to + tupos = a type, model, figure, form,
impression, print) is an earthly expression of a spiritual reality.
Thus it represents something which symbolizes some spiritual truth. In
modern Greek antitupon means a copy of a book. In the present
case the earthly tabernacle prefigured the reality of the tabernacle
of God in heaven
Barnes
explains that antitupon...
properly means that which is formed
after a model, pattern, or type; and then that which corresponds to
something, or answers to, it. The idea here is, that the type or
fashion--the true figure or form--was shown to Moses in the Mount, and
then the tabernacle was made after that model, or corresponded to it.
The true original figure is heaven itself; the tabernacle was an
antitype of that--or was so formed as in some sense to correspond
to it. That is, it corresponded in regard to the matters under
consideration--the most Holy Place denoted heaven; the mercy-seat and
the
Shekinah were symbols of the presence of God, and of the fact that
he shows mercy in heaven; the entrance of the high priest was
emblematical of the entrance of the Redeemer into heaven; the
sprinkling of the blood there was a type of what the Redeemer would do
in heaven.
Poole
comments that this section
shows this to be a rational proof
of the transcendence of Christ’s death and sacrifice; and this he
demonstrates from the place of his ministry, far exceeding that of his
type. The gospel High Priest did not, like Aaron, enter with his blood
into the holy of holiest of an earthly tabernacle, frail and movable,
and appear before the mercy-seat on the ark there, Heb 9:9.
But into
heaven itself - "But" introduces a striking contrast between the
heavenly and the earthly.
Hebrews 1:3 (note)
And He is the
radiance of His glory and the exact representation of His nature, and
upholds all things by the word of His power. When He had made
purification of sins, He sat down at the right hand of the Majesty on
high;
Hebrews 6:20 (note)
where Jesus has entered as a forerunner for us, having become a high
priest forever according to the order of Melchizedek.
Hebrews 7:26 (note)
For it was fitting that we should have such a high priest, holy,
innocent, undefiled, separated from sinners and exalted above the
heavens;
Hebrews 8:2 (note)
a minister in the sanctuary, and in the true tabernacle, which the
Lord pitched, not man.
Hebrews 8:5 (note)
who serve a copy and shadow of the heavenly things, just as Moses was
warned by God when he was about to erect the tabernacle; for, "SEE,"
He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS
SHOWN YOU ON THE MOUNTAIN."
Hebrews 12:2 (note)
fixing our
eyes on Jesus, the author and perfecter of faith, who for the joy set
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