Hebrews 9:1

Then verily {1} the first covenant had also ordinances of divine service, and a {a} worldly sanctuary. (1) A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all. (a) An earthy and a fleeting.

Ordinances of divine service (δικαιώματα λατρείας) For δικαίωμα ordinance, see on Romans 5:16. For λατρεία service, see on Luke 1:74; see on Revelation 22:3; see on Philippians 3:3; see on 2 Timothy 1:3. The meaning is ordinances directed to or adapted for divine service. A worldly sanctuary (τὸ ἅγιον κοσμικόν) The A.V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. Τὸ ἅγιον in the sense of sanctuary only here. Elsewhere the plural τὰ ἅγια. of this world in contrast with the heavenly sanctuary to be mentioned later.

Hebrews 9:1 . To show that the old covenant was justly laid aside, the apostle judged it necessary to enter into a particular examination of the religious services which it enjoined, and to prove that these were designed not for cleansing the consciences of the worshippers, but to prefigure the services and blessings of the new or gospel covenant: so that the latter being come, there was no longer occasion for continuing the former to prefigure them. This chapter, therefore, is an illustration of chap. Hebrews 8:5 , where the apostle affirms that the priests worshipped God in the tabernacles unto the example or pattern and shadow of heavenly things. And it was proper to explain this matter copiously, because it must have had a great influence in weaning the Hebrews from the Levitical services, and in reconciling them to the abrogation of a form of worship which, though of divine appointment, was now become useless, having accomplished its end. Then verily the first covenant — Many copies read here πρωτη σκηνη , the first tabernacle; but as that reading does not agree with Hebrews 9:2 , Beza and Mill prefer the reading of the Alexandrian and other MSS. of good authority, which have πρωτη , leaving the reader to supply διαθηκη , covenant, from the preceding verse. This reading our translators likewise have adopted. Had ceremonial ordinances of outward worship, and a worldly, that is, a visible, material sanctuary, or tabernacle.

The meaning of the apostle is, that the Sinai covenant had these things annexed to it when it was first made, as its privileges and glory. For in the whole discourse he has continual respect to the first making of the covenant, and the first institution of its administrations; and this was that part of divine worship about which God had so many controversies with the people of Israel, under the Old Testament. The law of this worship was a hedge that God had set about them to keep them from superstition and idolatry. And, if at any time they brake over it, or neglected it, they failed not to rush into the most abominable idolatries. On the other hand, oftentimes they placed all their trust and confidence for their acceptance with God, and reception of blessings from him, on the external observance of its institutions. And hereby they countenanced themselves, not only in a neglect of moral duties and spiritual obedience, but in a course of flagitious sins, and various wickednesses. To repress these exorbitances, with respect to both extremes, the ministry of the prophets was, in an especial manner, directed.

Hebrews 9:1-14 . The insufficiency of the first covenant is further illustrated from the character of its ordinances. For it was not devoid of elaborate and impressive appointments and regulations for worship, but these only pictured their own inefficiency. Especially did the exclusion from the holiest place of all but the High Priest, who himself could only enter once a year and with blood, signify that so long as these ordinances remained there could be no perfect approach of the worshipper to God. But this approach was achieved by Christ who ministered in the tabernacle not made with hands, and by His own blood cleansed the conscience and thus brought men into true fellowship with God.

Hebrews 9:1 . Ἡ πρώτη , the first ) Supply διαθήκη , testament or covenant; not σκηνή , tabernacle . For the tabernacle itself was the worldly sanctuary , which we shall presently see. By a very elegant ellipsis, the word διαθήκη is left out, because it is rather appropriate to the New Testament; whence also, Hebrews 9:15 , it is called διαθήκης καινῆς , the substantive being put before the adjective. [ We have here an admirable description of Christ’s entrance into the true sanctuary, as far as to ch. Hebrews 10:18 .—V. g.]— δικαιώματα , regular duties , or ordinances ) those by which the duties of the sacred office were fulfilled [ Hebrews 9:6 ]. The same word occurs, Hebrews 9:10 .— λατρείας , of worship ) external.— ἅγιον κοσμικὸν , the worldly ( mundiale ) sanctuary ) An Oxymoron. That sanctuary was worldly (which word [mundiale] of Sidonius is well fitted to express the idea ‘material’), or mundane [ mundanum ] (as Paul speaks of the elements of the world , Galatians 4:3 ), and carnal , ch. Hebrews 7:16 . It consisted of precious materials, but still it was material. This verse may be thus divided: first, the duties are set before us (as the Proposition), then the sanctuary; there follows the discussion, first, concerning the sanctuary , Hebrews 9:2-5 , next concerning the duties , Hebrews 9:6 , etc. ( Paul has a very similar Chiasmus, 1 Corinthians 9:1 , note): the antithesis to both is in Hebrews 9:11-12 .

1 . Then verily the first tabernacle had also ordinances ] Rather, “To resume then, even the first ( covenant ) had its ordinances.” No substantive is expressed with “first,” but the train of reasoning in the last chapter sufficiently shews that “Covenant,” not “Tabernacle,” is the word to be supplied. had ] Although he often refers to the Levitic ordinances as still continuing, he here contemplates them as obsolete and practically annulled. and a worldly sanctuary ] Rather, “and its sanctuary—a material one.” The word kosmikon , rendered “worldly,” means that the Jewish Sanctuary was visible and temporary—a mundane structure in contrast to the Heavenly, Eternal Sanctuary. The adjective “worldly” only occurs here and in Titus 2:12 .

IX. (1) The subject commenced in the last chapter (Hebrews 9:1-6) is continued here. The mention of the “more excellent ministry” led to the description of the new covenant with which it is united (Hebrews 9:6-13). This verse, then, attaches itself to the fifth and sixth verses of Hebrews 8 (Hebrews 8:5-6): “Even the first (covenant), then, had ordinances of divine service and its sanctuary, of this world.” The “service” is spoken of again in Hebrews 9:6; the “ordinances” in Hebrews 9:10, where they are called “carnal.” Very similar is the language here, for the words so emphatically standing at the close of the verse are probably descriptive not of the “sanctuary” only, but also of the “ordinances.” Both place and ministrations belonged to this world, and thus stand in contrast with “the heavenly things,” of which the Tabernacle was a token and shadow. (See Note on Hebrews 8:5.) The ordinary Greek text (here following the first printed Greek Testament) has “the first Tabernacle,” and this reading was followed by Tyndale and Coverdale. All ancient MSS. omit the word; and, as in a long succession of verses “covenant” has been the leading thought, the rendering of the Authorised version is certainly correct.

CHAPTER 9 Heb 9:1-28. Inferiority of the Old to the New Covenant in the Means of Access to God: The Blood of Bulls and Goats of No Real Avail: The Blood of Christ All-sufficient to Purge Away Sin, Whence Flows Our Hope of His Appearing Again for Our Perfect Salvation. 1. Then verily—Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c. had—not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances—of divine right and institution. service—worship. a worldly sanctuary—Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11, 12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven.

Josephus calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.Hebrews 9:1-14 The service and sacrifices of the first tabernaclewere far less perfect and efficacious to purge theconscience than the blood of Christ.Hebrews 9:15-22 The necessity of Christ’s death for the confirmationof the new covenant,Hebrews 9:23,24 and of better sacrifices than those legal ones topurify the heavenly things.Hebrews 9:25-28 Christ was offered once for all. The Holy Spirit, Hebrews 9:1-10:18, is illustrating his two last arguments taken from the tabernacle and covenant administrations, about which both the Aaronical priests and the gospel High Priest did minister; in both which Christ hath beyond all comparison the pre-eminence, which the Spirit proves by an argument drawn a comparatis, of the tabernacle and service of the Aaronical priests, and the tabernacle and work of Christ. He beginneth with a proposition of the adjuncts of the first covenant from Hebrews 9:1-10: The three particles introducing it, men, oun, and kai, agree, the one in connecting, the other demonstrating, and the last in asserting, that which followeth to depend on what went before, as: And then truly the first.