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Selected Verse: Hebrews 9:9 - King James
| Verse |
Translation |
Text |
| Heb 9:9 |
King James |
Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD].
figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament.
for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare Heb 9:11, "good things to come."
in which--tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.
were--Greek, "are."
gifts--unbloody oblations.
could not--Greek, "cannot": are not able.
him that did the service--any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.
make . . . perfect--perfectly remove the sense of guilt, and sanctify inwardly through love.
as pertaining to the conscience--"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," Heb 9:10, Heb 9:13-14). |
| Notes on the Bible, by Albert Barnes, [1834] |
Which was a figure for the time then present - That is, as long as the tabernacle stood. The word rendered "figure" - παραβολὴ parabolē - is not the same as type - τύπος tupos - (Rom 5:14; Act 7:13, Act 7:44; Joh 20:25; Co1 10:6, Co1 10:11; Phi 3:17, et al.) - but is the word commonly rendered "parable;" Mat 13:3, Mat 13:10, Mat 13:13, Mat 13:18, Mat 13:24, Mat 13:31, Mat 13:33-36, Mat 13:53; Mat 15:15, "et soepe," and means properly "a placing side by side;" then a "comparison, or similitude." Here it is used in the sense of "image, or symbol" - something to "represent" other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself, and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open sea, to be driven he knows not whither, when he takes leave of these safe pilots.
Both gifts - Thank-offerings.
And sacrifices - Bloody offerings. The idea is, that all kinds of offerings to God were made there.
That could not make him that did the service perfect - That could not take away sin, and remove the stains of guilt on the soul; note, Heb 7:11; compare Heb 8:7; Heb 7:27; Heb 10:1, Heb 10:11.
As pertaining to the conscience - They related mainly to outward and ceremonial rites, and even when offerings were made for sin the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
perfect
(See Scofield) - (Mat 5:48). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Which (ἥτις)
The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc.
A figure (παραβολὴ)
Outside of the Synoptic Gospels, only here and Heb 11:19. Here of a visible symbol or type. See on Mat 13:3.
For the time then present (εικς τὸν καιρὸν τὸν ἐνεστηκότα)
Rend. now present, as contrasted with the "time of reformation," Heb 9:10. See on these last days, Heb 1:2. Ἐις for; with reference to; applying to. Καιρὸς season is used instead of αἰὼν age, because "the time" is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Gal 1:4, and comp. Rom 8:38; Co1 3:22.
In which (καθ' ἥν)
The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which.
Were offered - could not (προσφέρονται μὴ δυνάμεναι)
Rend. "are offered" or "are being offered"; and for "could not," "cannot."
Make him that did the service perfect (τελειῶσαι τὸν λατρεύοντα)
Rend. as Rev. "make the worshipper perfect." See Heb 7:11.
As pertaining to the conscience (κατὰ συνείδησιν)
Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the "perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. Mat 23:25, Mat 23:26. For συνείδησις conscience, see on Pe1 3:16. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Which - Tabernacle and its services, was a figure, παραβολη, a dark enigmatical representation, for the time then present - for that age and dispensation, and for all those who lived under it.
In which, καθ' ὁν, during which, time or dispensation were offered both gifts and sacrifices - eucharistic offerings and victims for sin, that could not make him that did the service, whether the priest who made the offering, or the person who brought it in the behalf of his soul, perfect as pertaining to the conscience - could not take away guilt from the mind, nor purify the conscience from dead works. The whole was a figure, or dark representation, of a spiritual and more glorious system: and although a sinner, who made these offerings and sacrifices according to the law, might be considered as having done his duty, and thus he would be exempted from many ecclesiastical and legal disabilities and punishments; yet his conscience would ever tell him that the guilt of sin was still remaining, and that it was impossible for the blood of bulls and goats to take it away. Thus even he that did the service best continued to be imperfect - had a guilty conscience, and an unholy heart.
The words καθ' ὁν, in which, referred in the above paraphrase to τον καιρον, the time, are read καθ' ἡν by ABD, and several others, one copy of the Slavonic, the Vulgate, and some of the fathers, and thus refer to την σκηνην, the tabernacle; and this is the reading which our translators appear to have followed. Griesbach places it in his margin, as a very probable reading; but I prefer the other. |
13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
7 For if that first covenant had been faultless, then should no place have been sought for the second.
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
15 Then answered Peter and said unto him, Declare unto us this parable.
53 And it came to pass, that when Jesus had finished these parables, he departed thence.
33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
18 Hear ye therefore the parable of the sower.
13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
10 And the disciples came, and said unto him, Why speakest thou unto them in parables?
3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.