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Hebrews 9:1 [study!]

American Standard Version (ASV 1901) [2]
— Now even a first [covenant] had ordinances of divine service, and its sanctuary, [a sanctuary] of this world.
King James Version (KJV 1769)
— Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary.
New American Standard Bible (NASB ©1995)
— Now even the first [covenant] had regulations of divine worship and the earthly sanctuary.
Webster's Revision of the KJB (WEB 1833)
— Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary.
Darby's Translation (DBY 1890)
— The first therefore also indeed had ordinances of service, and the sanctuary, a worldly one.
Rotherham's Emphasized Bible (EBR 1902)
— [Even] the first, indeed, therefore, used to have righteous appointments of divine service, even the holy ritual well arranged.
Young's Literal Translation (YLT 1898)
— It had, indeed, then (even the first tabernacle) ordinances of service, also a worldly sanctuary,
Douay-Rheims Challoner Revision (DR 1750)
— The former indeed had also justifications of divine service and a sanctuary.
Original King James Bible (AV 1611) [2]
— Then verily the first [Couenant] had also ordinances of diuine Seruice, and a worldly Sanctuary.
John Etheridge Peshitta-Aramaic NT (1849)
— But in the first there were ordinances of ministry, and a worldly sanctuary.
James Murdock Peshitta-Aramaic NT (1852)
— Now, under the first [covenant], there were ordinances of ministration, and a worldly sanctuary.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Then 3767
{3767} Prime
οὖν
oun
{oon}
Apparently a primary word; (adverbially) certainly, or (conjugationally) accordingly.
verily 3303
{3303} Prime
μέν
men
{men}
A primary particle; properly indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (this one, the former, etc.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
first 4413
{4413} Prime
πρῶτος
protos
{pro'-tos}
Contracted superlative of G4253; foremost (in time, place, order or importance).
[covenant] had 2192
{2192} Prime
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5707
<5707> Grammar
Tense - Imperfect (See G5775)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 855
also 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
ordinances 1345
{1345} Prime
δικαίωμα
dikaioma
{dik-ah'-yo-mah}
From G1344; an equitable deed; by implication a statute or decision.
of divine service, 2999
{2999} Prime
λατρεία
latreia
{lat-ri'-ah}
From G3000; ministration of God, that is, worship.
and 5037
{5037} Prime
τέ
te
{teh}
A primary particle (enclitic) of connection or addition; both or also (properly as a correlation of G2532).
a worldly 2886
{2886} Prime
κοσμικός
kosmikos
{kos-mee-kos'}
From G2889 (in its secondary sense); terrene ('cosmic'), literally (mundane) or figuratively (corrupt).
sanctuary. 39
{0039} Prime
ἅγιον
hagion
{hag'-ee-on}
Neuter of G0040; a sacred thing (that is, spot).
Jamieson-Fausset-Brown Commentary

Hebrews 9:1

_ _ Hebrews 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.

_ _ Then verilyGreek, “Accordingly then.” Resuming the subject from Hebrews 8:5. In accordance with the command given to Moses, “the first covenant had,” etc.

_ _ 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 sanctuaryGreek, “its (literally, ‘the’) sanctuary worldly,” mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Hebrews 9:11, Hebrews 9:12, “not of this building,” Hebrews 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Hebrews 9:2-5, “the worldly sanctuary” is discussed; in Hebrews 9:6, etc., 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.

Matthew Henry's Commentary

Hebrews 9:1-7

_ _ Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.

_ _ 1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.

_ _ 2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, Hebrews 9:4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Numbers 17:1-13. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zechariah 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God — that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (Hebrews 9:5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.

_ _ II. From the description of the place of worship in the Old Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, Hebrews 9:6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?

_ _ 1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.

_ _ 2. Into the second, the interior part, went the high priest along, Hebrews 9:7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, Hebrews 9:7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.

John Wesley's Explanatory Notes

Hebrews 9:1

The first covenant had ordinances of outward worship, and a worldly — a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, Hebrews 9:2-5. Of those ordinances, Hebrews 9:6-10.

Geneva Bible Translation Notes

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.

Cross-Reference Topical ResearchStrong's Concordance
the first:

Hebrews 8:7 For if that first [covenant] had been faultless, then should no place have been sought for the second.
Hebrews 8:13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

had:

Hebrews 9:10 [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.
Leviticus 18:3-4 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances. ... Ye shall do my judgments, and keep mine ordinances, to walk therein: I [am] the LORD your God.
Leviticus 18:30 Therefore shall ye keep mine ordinance, that [ye] commit not [any one] of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I [am] the LORD your God.
Leviticus 22:9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Numbers 9:12 They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it.
Ezekiel 43:11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write [it] in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
Luke 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

ordinances:
or, ceremonies

and:

Hebrews 9:10-11 [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation. ... 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;
Hebrews 8:2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
Exodus 25:8 And let them make me a sanctuary; that I may dwell among them.
Colossians 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
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Ex 25:8. Lv 18:3, 30; 22:9. Nu 9:12. Ezk 43:11. Lk 1:6. Col 2:8. He 8:2, 7, 13; 9:10.

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