Hebrews 9:23

In the following verses, unto the end of the chapter, the apostle makes an application of all that he had discoursed, concerning the services and sacrifices of the tabernacle, with their use and efficacy, on the one hand, and the sacrifice of Christ, its nature, use, and efficacy, on the other, unto his present argument. Now this was to demonstrate the excellency, dignity, and virtue of the priesthood of Christ, and the sacrifice of himself that he offered thereby, as he was the mediator of the new covenant. And he doth it in the way of comparison, as unto what there was of similitude between them; and of opposition, as unto what was singular in the person and priesthood of Christ, wherein they had no share; declaring on both accounts the incomparable excellency of him and his sacrifice above the priests of the law and theirs, And hereon he concludes his whole discourse with an elegant comparison and opposition between the law and the gospel, wherein he compriseth in few words the substance of them both, as unto their effects on the souls of men.

That wherein in general there was a similitude in these things is expressed, Hebrews 9:23.

Hebrews 9:23 ᾿Ανάγκη ου῏ν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς, τούτοις καθαρίζεσθαι· αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας.

There is no difference of importance in the translation of these words by any interpreters of reputation, and singly they have been all of them before spoken unto. Only the Syriac renders ὑποδει. γματα by דְמוּתָא “similitudes;” not unaptly.

Hebrews 9:23. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

An entrance is made in these words into the comparison intended. For as unto both sorts of sacrifices compared, it is here granted in general that they purged the things whereunto they were applied. But there is a difference also laid down in this verse, namely, as unto the things that were purified by them, and consequently in the nature of their respective purifications.

There are in the words,

1. A note of inference, or dependence on the former discourse; “therefore.”

2. A double proposition of things of diverse natures compared together.

3. The modification of both these propositions; “it was necessary.”

4. In the first proposition there is,

(1.) The subject-matter spoken of; “the patterns of things in the heavens.”

(2.) What is affirmed of them as necessary to them; that they “should be purified.”

(3.) The means whereby; “with these.”

5. The same things are proposed in the second, namely,

(1.) The things spoken of, or the “heavenly things themselves.”

(2.) What is affirmed of them is traduced from the other proposition; they also were “purified.”

(3.) The means whereby they were so; “with better sacrifices than these.”

1. That which first occurs is the note of inference, or dependence on the former discourse; “therefore.” And it hath an equal respect unto both parts of the assertion. And it is not the being of the things, but their manifestation, that is intended: ‘From what hath been said concerning the legal purification of all things, and the spiritual purification that is by the sacrifice of Christ, these things are evident and manifest.'

2. Of both the things affirmed it is said that “it was necessary” they should be so; that is, it was so from God's institution and appointment. There was no necessity in the nature of the things themselves, that the patterns of heavenly things should be purged with these sacrifices; but on supposition that God would in and by them represent the purification of the heavenly things, it was necessary that they should be thus purged with blood. And on the supposition of the same divine ordination that the heavenly things themselves should be purified, it was necessary that they should be purified with better sacrifices than these, which were altogether insufficient unto that end.

3. The subject of the first proposition is, “The patterns of things in the heavens.” The τὰ ἐν τοῖς οὐρανοῖς are the τὰ ἐπουράνια in the next words. “Things in the heavens” are “heavenly things.” And they are the same with ἀντίτυπα τῶν ἀληθινῶν, in the next verse; “figures of the true things.

(1.) The things intended are those which the apostle hath discoursed of; the covenant, the book, the people, the tabernacle, with all the vessels of its ministry. These he calls ὑποδείγματα , which we well render “patterns.” And patterns are of two sorts:

[1.] Such as are πρωτότυπα, “exemplaria;” those from and according unto which any other thing is framed. That is the pattern of any thing, according unto which it is contrived, made and fashioned. So a scheme or frame drawn and delineated, is the pattern of an edifice.

[2.] Such as are ἔκτυπα, “exemplata;” that are framed according unto other things which they do resemble and represent. These also are ὑποδείγματα.

The things mentioned were not patterns of the heavenly things in the first sense; the heavenly things were not framed by them, to answer, resemble, and represent them. But they were so in the latter only. And therefore in the first constitution of them, those which were durable and to abide, as the tabernacle with all its utensils and vessels, with the posture and disposal of them, were made and erected according to an original pattern showed in the mount; or they were framed according unto the idea of the heavenly things themselves, whereof he made a representation unto Moses, and communicated a resemblance of them unto him, according unto his own good pleasure.

This is the order of these things: The heavenly things themselves were designed, framed, and disposed in the mind of God, in all their order, courses, beauty, efficacy, and tendency unto his own eternal glory. This was the whole mystery of the wisdom of God for the redemption and salvation of the church by Jesus Christ. This is that which is declared in the gospel, being before hid in God from the foundation of the world, Ephesians 3:8-10. Of these things did God grant a typical resemblance, similitude, and pattern, in the tabernacle and its services. That he would make such a kind of resemblance of those heavenly things, as unto their kind, nature, and use, that he would instruct the church by them, was an act of his mere sovereign will and pleasure. And this is that effect of his wisdom which was manifest under the old testament; whereon the faith and obedience of the church were wholly to acquiesce in his sovereignty. And this their resemblance of heavenly things, which they had not from their own nature, but merely from the pleasure of God, gave them all their glory and worth; which the saints under the old testament did in some measure understand. The present Jews do, as their forefathers did, under the degeneracy of their church, conceive their glory to consist in the materials and curious structure of them; things that the wealth and art of men might exceed. But in themselves they were all earthly, carnal, perishing, and liable unto all sorts of corruption. Much inferior they were in nature and glory unto the souls of men, which were conversant in their highest and most noble acts about them. But herein alone consisted their honor, worth, and use, they were “patterns of heavenly things,” And we may observe, that

Obs. 1. The glory and efficacy of all ordinances of divine worship which consist in outward observance (as it is with the sacraments of the gospel) consist in this, that they represent and exhibit heavenly things unto us. And this power of representation they have from divine institution alone.

(2.) What they were patterns of is expressed; namely, of “things in the heavens.” What these were in particular must be spoken unto in the exposition of the next proposition, whereof they are the subject, “The heavenly things themselves.”

(3.) Of these things it is affirmed that they were “ purified.” The apostle had treated before of a double purification:

[1.] Of that which consisted in a cleansing from defilements of its own; “sprinkling the unclean,” and “sanctifying to the purifying of the flesh,” Hebrews 9:13; Hebrews 9:22.

[2.] That which consisted in a dedication unto sacred use. But this also had some respect unto uncleanness: not unto any that the things so dedicated had in themselves, but because of the uncleanness of them that were to make use of them. This was such, as that God would have the intervention of the sprinkling of blood between him and them in all their services, as he declares, Leviticus 16:15-17. And this he would do, that he might teach them the absolute and universal necessity of the purifying efficacy of the blood of Christ, in all things between him and sinners. Of this purification he gives us in this discourse two instances:

[1.] That which was initial, at the first solemnization of the covenant, Hebrews 9:18-20.

[2.] That which was annual, in the sprinkling of the tabernacle and its vessels, because of the uncleannesses of the people, Hebrews 9:21. This latter purification is that which is intended.

(4.) The means whereby they were thus to be purified is, “with these.” In the next proposition, the heavenly things themselves are said to be purified θυσίαις, “with sacrifices.” But the purification of these patterns was not absolutely confined unto sacrifices. Water, and scarlet wool, and hyssop, and the ashes of an heifer, in some cases, were required thereunto. “With these;” that is, with all those things which were appointed by the law to be used in their purification or dedication unto sacred use.

(5.) If inquiry be made why these patterns were thus purified, the apostle affirms that “it was necessary” it should be so. This, as it respects both propositions in this verse equally, was spoken unto in general before. The grounds of this necessity with respect unto these patterns were these:

[1.] The will and command of God. This is that which originally, or in the first place, makes any thing necessary in divine worship. This is the only spring of rational obedience in instituted worship; whatever is without it, whatever is beyond it, is no part of sacred service. God would have them thus purified. Yet also was there herein this manifest reason of his will, namely, that thereby he might represent the purification of heavenly things. On this supposition, that God would so represent heavenly things by them, it was necessary that they should be purified.

[2.] Seeing he would have them purified, there was a meetness that they should be so with these things. For being themselves carnal and earthly, as were the tabernacle and all the vessels of it, it was meet they should be purified with things carnal also; such as were the blood of beasts, water, hyssop, and scarlet wool.

[3.] In particular, it was necessary that they should be purified with the blood of sacrifices; because they were types of those things which were to be purified with the only proper expiatory sacrifice. These were the foundations of the whole system of Mosaical rites and ordinances; and on them they stood until they were removed by God himself.

Obs. 2. And that which we should learn from hence is, a due consideration of that respect which we ought to have to the holiness of God in his worship and service. He did manifest it unto us, to beget in us a due reverence of it. He would never admit of any thing therein but what was purified according unto his own institution. All other things he always rejected as unclean and profane. Without a due apprehension hereof, and endeavoring to have both our persons and our services purified by the sprinkling of the blood of Christ. neither they nor we can be accepted before him.

4. The other proposition in the text is, that “the heavenly things themselves were to be purified with better sacrifices”

(1.) The first thing in the words is the subject of the proposition, “the heavenly things themselves;” that is, the things whereof the other were the patterns, by which God represented them unto the church. But what these things are is not easy to determine. Some say that heaven itself is intended, the superethereal heavens; the place of the present residence of Christ, and of the souls of them that are saved by him. But taking the heavens absolutely, especially for that which is called “the heaven of heavens,” with respect unto their fabric, and as the place of God's glorious residence, and it is not easy to conceive how they stood in need to be purified by sacrifice. Some say it is spiritual things, that is, the souls and consciences of men, that are intended. And they are called “heavenly” in opposition unto the things of the law, which were all carnal and earthly. And it is certain they are not to be excluded out of this expression; for unto their purification is the virtue of the sacrifice of Christ directly applied, verse 14. Yet the whole context, and the antithesis in it between the types and the things typified, make it evident that they alone are not intended.

To clear the mind of the apostle in this expression, sundry things must be observed out of the context:

[1.] The apostle treats of a double purification, as was immediately before declared. In this application of his discourse he intends them both. But whereas some things stood in need of the one only, namely, of that of dedication unto God; and some of the other, namely, purging from defilements, as the souls and consciences of men; they are distinctly to be applied unto the things spoken of, according to their capacity. Some were purified by dedication, some by actual cleansing from real defilements; both which are included in the notion of sacred purification, or sanctification.

[2.] These heavenly things must be all those, and only those, whereof the other were patterns or resemblances This is plain in the context and antithesis. Wherefore,

[3.] By “heavenly things,” I understand all the effects of the counsel of God in Christ, in the redemption, worship, salvation, and eternal glory of the church; that is, Christ himself in all his offices, with all the spiritual and eternal effects of them on the souls and consciences of men, with all the worship of God by him according unto the gospel. For of all these things those of the law were the patterns. He did in and by them give a representation of all these things, as we may see in particular:

1st . Christ himself, and the sacrifice of himself, were typed out by these things To prove this, is the principal purpose of the apostle. They were the “shadow,” he the “body” or substance, as he speaks elsewhere. He was “the Lord from heaven;” “who is in heaven,” “who speaketh from heaven,” 1 Corinthians 15:47; John 3:13; Hebrews 12:25.

2dly . All spiritual and eternal grace, mercy, blessings, whereof the souls of men are made partakers by the mediation and sacrifice of Christ, are “heavenly things,” and are constantly so called, Hebrews 3:1; John 3:12; Ephesians 1:3; Ephesians 2:6.

3dly . The church itself and its worship are of the same kind; the things principally to be purified by these sacrifices It is God's heavenly kingdom, Ephesians 5:25-26.

4thly . Heaven itself is comprised herein, not absolutely, but as it is the mansion of Christ and the redeemed in the presence of God for evermore.

(2.) Hereon the inquiry will be, how these things are said to be “purified;” for of real purification from uncleanness not one of them is capable but only the church, that is, the souls and consciences of men. I answer, that we are to have recourse unto that twofold sense of purification before laid down, namely, of external dedication, and internal purging; both which are expressed by the name of “sanctification” in the Scripture. Most of the things that were purified by the blood of the sacrifices at the,giving of the law were so in the first sense, and no otherwise. The covenant, the book of the law, and the tabernacle with all its vessels, were purified in their sacred dedication unto God and his service. Thus were all the heavenly things themselves purified. Christ himself was sanctified, consecrated, dedicated unto God, in his own blood. He “sanctified himself,” John 17:19; and that by “the blood of the covenant,” Hebrews 10:29; even when he was “consecrated” or “made perfect through sufferings,” Hebrews 2:10. So was the church and the whole worship of it dedicated unto God, made holy unto him, Ephesians 5:25-26. And heaven itself was dedicated to be a habitation for ever unto the mystical body of Christ, in perfect peace with the angels above, who had never sinned, Ephesians 1:10; Hebrews 12:22-25.

But yet there was, moreover, a real purification of the most of these things. The church, or the souls and consciences of men, were really cleansed, purified, and sanctified, with an internal, spiritual purification, Ephesians 5:25-26; Titus 2:14. It was washed in the blood of Christ, Revelation 1:5; and is thereby cleansed from sin, 1 John 1:7. And heaven itself was in some sense so purified, as the tabernacle was because of the sins of the people among whom it was, Leviticus 16:16. Sin had entered into heaven itself, in the apostasy of angels; whence it was not pure in the sight of God, Job 15:15. And upon the sin of man, a state of enmity ensued between the angels above and men below; so that heaven was no meet place for a habitation unto them both, until they were reconciled; which was done only in the sacrifice of Christ, Ephesians 1:10. Hence, if the heavenly things were not defiled in themselves, yet in relation unto us they were so; which is now taken away.

The sum is: As the covenant, the book, the people, the tabernacle, were all purified, and dedicated unto their especial ends, by the blood of calves and goats, wherein was laid the foundation of all gracious intercourse between God and the church, under the old covenant; so all things whatever, that in the counsel of God belonged unto the new covenant, the whole mediation of Christ, with all the spiritual and eternal effects of it, were confirmed, dedicated unto God, and made effectual unto the ends of the covenant, by the blood of the sacrifice of Christ, which is the spring from whence efficacy is communicated unto them all. And moreover, the souls and consciences of the elect are purified and sanctified from all defilements thereby; which work is gradually carried on in them, by renewed applications of the same blood unto them, until they are all presented unto God glorious, “without spot, or wrinkle, or any such thing.” And we are taught that,

Obs. 3. The one sacrifice of Christ, with what ensued thereon, was the only means to render effectual all the counsels of God concerning the redemption and salvation of the church. Ephesians 1:3-7; Romans 3:24-26.

(3.) Of these heavenly things it is said, that they were purified “with better sacrifices than these,” κρείττοσι θυσίαις παρὰ ταύτας. Παρά is added to increase the signification. All sober expositors agree that here is an enallage of number, the plural put for the singular. The one sacrifice of Christ is alone intended. But because it answered all other sacrifices, exceeded them all in dignity, was of more use and efficacy than they all, it is so expressed. That one sacrifice comprised the virtue, benefit, and signification of all others. The gloss of Grotius on these words is intolerable, and justly offensive unto all pious souls: Θυσίαις, saith he, “quia non tantum Christi perpessiones intelligit, sed eorum qui ipsum sectantur, una cum precibus et operibus misericordiae.” Is it possible that any Christian should not tremble to join the sufferings of men and their works with the sacrifice of Christ, as unto the same kind of efficacy in purifying of these heavenly things? Do they make atonement for sin? Are they offered unto God for that end? Are they sprinkled on these things for their purification?

(4.) The modification of the former proposition belongs unto this also. “It was necessary” these things should be thus purified:

[1.] As that which the holiness of God required, and which therefore in his wisdom and grace he appointed;

[2.] As that which in itself was meet and becoming the righteousness of God, Hebrews 2:10. Nothing but the sacrifice of Christ, with the everlasting efficacy of his most precious blood, could thus purify the heavenly things, and dedicate the whole new creation unto God.

(5.) The last thing we shall observe hereon is, that it was θυσία that this dedication and purification is ascribed unto. Now θυσία is a “slain sacrifice,” a sacrifice as slain; a sacrifice by mactation, killing, or shedding of blood. So is זֶבַח, also. Wherefore it is the sacrifice of Christ in his death and blood-shedding that is the cause of these things. Other θυσία of him there was none, he offered none. For the vindication hereof we must examine the comment of Schlichtingius on this place. His words are,

“Licet enim non sanguinem suum Christus Deo obtulerit, sed se ipsum; tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit. Ex eo vero quod diximus fit, ut auctor divinus Christum cum victimis legalibus contferens, perpetuo fugiat dicere Christi sanguinem fuisse oblatum; et nihilominus ut similitudini serviat, perpetuo Christi sanguinis fusionem insinuet, quae nisi antecessisset, hand quaquam tam plena, tamque concinna inter Christum et victimas antiquas comparatio institui potuisset. Ex his ergo manifestum est in ilia sancta celestia ad eorum dedicationem emundationemque peragendam, victimam pretiosissimam, proinde non sanguinem hircorum et vitulorum, imo ne sanguinem quidem ullum, sed ipsum Dei Filium, idque omnibus mortalis naturae exuviis de-positis, quo nulla pretiosior et sanctior victima cogitari potuit, debuisse inferri.”

Ans. [1.] The distinction between Christ offering [his blood and offering himself to God (the foundation of this discourse), is coined on purpose to pervert the truth. For neither did Christ offer his blood unto God but in the offering of himself, nor did he offer himself unto God but in and by the shedding and offering of his blood. There is no distinction between Christ offering of himself and offering of his blood, other than between the being of any thing and the form and manner of its being what it is

[2.] That “he could not offer himself without the antecedent effusion of his blood,” seems a kind concession; but it hath the same design with the preceding distinction. But in the offering of himself he was θυσία, “a slain sacrifice,” which was in and by the effusion of his blood; in the very shedding of it, it was offered unto God.

[3.] It is a useless observation, that the apostle, in comparing the sacrifice of Christ with the legal victims, doth (as it is said) “carefully avoid the saying that he offered his blood.” For in those legal sacrifices the beasts themselves were always said to be offered, although it was the blood alone wherewith atonement was made on the altar, Leviticus 17:11. And this the apostle expressly ascribes unto the blood of Christ, in answer unto the blood of bulls and goats, Hebrews 9:13-14.

[4.] The apostle doth not “insinuate the mention of the shedding of the blood of Christ only to make up a full and fit comparison with the legal victims,” as is impudently insinuated; but he directly ascribes the whole effect of reconciliation, peace, atonement, remission of sins, and sanctification, unto the blood of Christ, as shed and offered unto God. And this he doth not only in this epistle, where he insists on this comparison, but in other places also, where he hath no regard unto it, Romans 3:25; Ephesians 1:7; Ephesians 5:2; Ephesians 5:25-26; Titus 2:14; Colossians 1:20.

[5.] Having advanced thus far, in the close of his exposition he “excludes the blood of Christ from any more interest or efficiency in the purification of these heavenly things than the blood of goats and calves;” which is such an open contradiction unto the whole design and express words of the apostle, as that the assertion of it exceeds all the bounds of sobriety and modesty.

From the words thus opened, we may observe unto our own use,

Obs. 4. Neither could heavenly things have been made meet for us or our use, nor we have been meet for their enjoyment, had they not been dedicated and we been purged by the sacrifice of Christ. There was no suitableness either in them unto us, or in us unto them, until it was introduced by the blood of Christ. Without the efficiency hereof, heavenly things would not be heavenly unto the minds and souls of men; they would neither please them nor satisfy them, nor make them blessed. Unless they themselves are purged, all things, even heavenly things themselves, would be unclean and defiled unto them, Titus 1:15.

Obs. 5. Every eternal mercy, every spiritual privilege, is both purchased for us and sprinkled unto us by the blood of Christ.

Obs. 6. There is such an uncleanness in our natures, our persons, our duties, and worship, that unless they and we are all sprinkled with the blood of Christ, neither we nor they can have any acceptance with God.

Obs. 7. The sacrifice of Christ is the one, only, everlasting fountain and spring of all sanctification and sacred dedication; whereby the whole new creation is purified and dedicated unto God.