Hebrews 9 - Introduction

THE general design of the apostle in these discourses is to manifest and prove that the old covenant made with the church at Sinai, with all the ordinances of worship and privileges thereunto belonging, was taken away, or ceased to be of any force in the church. Hereon did a total alteration of the whole present Church-state of the Hebrews depend; which it is easy to think how difficult it was with them to forego. For they both looked on it to be of God's own appointment, as it was, and expected all their happiness by a strict adherence unto it. Wherefore, that they might with the more readiness embrace the truth, he not only declares that “de facto” that covenant was ceased, but evinceth by all sorts of reasons that it was necessary that so it should do, and that unspeakable advantages did accrue unto the church thereby.

In the pursuit of this design, he unfolds unto them the greatest mysteries of the wisdom and counsel of God that ever were revealed unto the church, before he spake unto us by the Son. For,

1. On this occasion he takes off the veil from the face of Moses, declaring the nature and end of the old covenant; and the use, signification, and efficacy of all the institutions and ordinances of worship thereunto belonging. They were all prescribed unto the diligent observation of the church of the old testament; and their adherence unto them was the great trial of their obedience unto God, whilst that church-state continued, Malachi 4:4. Howbeit the best among them were much in the dark as unto their proper use and signification. For the veil was so on the face of Moses, that

“the children of Israel could not steadfastly look to the end of that which was to be abolished,” 2 Corinthians 3:13.

This he now doctrinally removes. And the sole reason why the Hebrews did not hereon “behold the glory of God in the face of Jesus Christ,” nor yet do unto this day, is because there was and is a veil of blindness on their minds, as well as there was a veil of darkness on the face of Moses; and it is only converting grace that can remove it. “When they shall turn to the Lord, the veil shall be taken away,” verse 16.

2. He takes occasion from hence to declare the great mystery of the redemption of the church by Christ; of the office that he bare, and the work that he performed therein. This was that which he principally designed, as being indeed the sole foundation of Christian religion. Wherefore, we have in this epistle, as a clear exposition of the first promise, with all those which were given in the explication or confirmation of it, so also of the law and its worship, which were afterwards introduced; that is, in general, of the whole old testament, or God's instruction of the church under it. Hence that blessed light, which now shines forth in the promises and legal institutions of the old testament, is derived unto us through the exposition of them given unto us by the Holy Ghost in this epistle. We are therefore to remember, that in our inquiries into these things, we are conversant in the deepest mysteries of the wisdom and counsel of God, those which animated the faith and obedience of both churches: which calls not only for our utmost diligence, but for continual reverence and godly fear.

Unto the general end mentioned, the apostle makes use of all sorts of arguments, taken from the constitution, nature, use, efficacy, officers, and ordinances, of the one covenant and the other; comparing them together. And in all his arguings he openly designs the demonstration of these two things:

1. That the old covenant, with all its administrations, was to cease.

2. That it was not only unto the advantage of the church that they should so do, but absolutely necessary, that it might be brought unto that perfect state which it was designed unto.

In order unto the first of these, he hath done two things in the preceding Chapter s:

1. He hath declared that there were prefigurations and predictions of the cessation of the first covenant and all its administrations; as also, that God had so ordered all things in and under that covenant, as that they must necessarily expire and cease at a certain appointed time.

2. He hath evinced the necessity hereof, because that covenant could not consummate the state of the church, nor give assured rest and peace unto the consciences of them that approached unto God in and by its services. And both these he confirms by the consideration of the typical nature of all its ordinances and institutions; for whereas there was in and by them a representation made of heavenly things, those heavenly things themselves could not be introduced without their removal.

It is the second thing mentioned, or the advantage of the church by the taking away of the first covenant, and all its sacred administrations, that he principally insists upon. For herein he designed (as was before observed) to declare the glorious mystery of the counsel of God concerning the redemption and salvation of the church by Jesus Christ. But whereas this in general is the substance of the gospel, and the subject of all his other epistles, he doth not here consider and declare it absolutely, but as it was prefigured and typed out by those institutions of worship, whereby God both instructed the church and exercised their faith and obedience, under the old testament.

Three things there were which were the glory of those administrations, and which the Hebrews so rested in as that they refused the gospel out of an adherence unto them:

1. The priestly office.

2. The tabernacle with all its furniture, wherein that office was exercised.

3. The duties and worship of the priests in that tabernacle by sacrifices; especially those wherein there was a solemn expiation of the sins of the whole congregation.

In reference unto these, the apostle proves three things:

1. That neither any nor all of them could consummate or make perfect the state of the church, nor yet really effect assured peace and confidence between God and the worshippers.

2. That they were all typical and figurative, ordained to represent things that were far more sublime, glorious, and excellent than themselves.

3. That indeed the Lord Christ, in his person and mediation, was all those things really and substantially which they did but obumbrate and prefigure; that he was and did what they could only direct unto an expectation of.

1. These things he declareth and evinceth fully with respect unto the priestly office, in the seventh chapter; in our exposition whereof we have endeavored to declare the sense and force of his arguings unto that purpose.

2. He doth the same as unto the tabernacle in general, in the eighth chapter, confirming his discourse with that great collateral argument taken from the nature and excellency of that covenant whereof the Lord Christ was the surety and mediator. Wherefore,

3. There remains only the consideration of the services and sacrifices which belonged unto the priestly office in that tabernacle. Herein the Hebrews placed their greatest confidence for reconciliation with God; and with respect unto them, boasted of the excellency of their church-state and worship. This the apostle knew to be the great point in difference between him and them, and that whereon the whole doctrine of the justification of sinners before God did depend. This, therefore, was exactly to be discussed, from the nature of the things themselves, and the testimonies of the Holy Ghost in the Scripture; on which principles alone he deals with these Hebrews. This is that which he now in particular engageth into, handling it at large in this and the next chapter, unto verse 19, where he returns unto his first exhortation, in a use of the truth which he had evinced.

Two things unto this purpose he designs in general:

1. To declare the nature, use, and efficacy, of the rites, services, and sacrifices of the law.

2. To manifest the nature, glory, and efficacy of the sacrifice of Christ, whereby those other had an end put unto them, and so were taken away. And in comparing these things together, he wonderfully sets out the wisdom and grace of God in dealing with the church, so as to manifest that all his counsels, from the beginning, did aim at and center in the person and mediation of Christ. And these things are duly to be considered by all who desire to understand the mind of the Holy Ghost in this epistle.

This chapter hath two general parts:

1. A proposition and declaration of the fabric of the tabernacle, its furniture, and the services performed therein; from the beginning unto Hebrews 9:10.

2. A declaration of the nature of the tabernacle and sacrifice of the Lord Christ, with the end and efficacy thereof; from Hebrews 9:11 unto the end. Of the first general, there are four parts:

(1.) A proposition of the constitution of the tabernacle of old, with all its utensils and furniture, as it was prepared for the service of the priests, Hebrews 9:1-5.

(2.) The use of that tabernacle and the things in it, in and unto the sacred duties and services of the priests, Hebrews 9:6-7.

(3.) The judgment of the apostle upon the whole both of the fabric and its use, Hebrews 9:8.

(4.) The reasons of that judgment, Hebrews 9:9-10. In the first part there is,

[1.] A general proposition of the whole, Hebrews 9:1.

[2.] A particular explanation of it, Hebrews 9:2-5.