It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.

“"It was therefore necessary that the Patterns" (he says) "of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." And how are they "patterns of things in the heavens"? And what does he mean now by "the things in the heavens"? Is it Heaven? Or is it the Angels? None of these, but what is ours. It follows then that our things are in Heaven, and heavenly things are ours, even though they be accomplished on earth; since although angels are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet are heavenly. And why do I say "appeared"? nay rather they dwell on earth, as indeed in Paradise: but this is nothing; for they are heavenly. And, "Our conversation is in Heaven," and yet we live here. "But these are the heavenly things," that is, the philosophy which exists amongst us; those who have been called thereto. "With better sacrifices than these." What is "better" is better than something [else] that is good. Therefore "the patterns also of things in the heavens" have become good; for not even the patterns were evil: else the things whereof they are patterns would also have been evil.”

“And how come these to be patterns of the things in the heavens? And what does he call the things which are now in the heavens? Is it heaven? is it the angels? No, none of these, but our things, for heavenly things are ours, yea, even though they be accomplished on the earth, since the angels also are on the earth, and are nevertheless called heavenly. And the Cherubim too appeared on the earth, and yet they are heavenly. But what am I saying?—that they appeared? Is it upon the earth then they spend their time as if in Paradise? Nay, not so, for they are heavenly and our citizenship is in the heavens, although we spend our life with those that are here." And subsequently He says: "I show by actual facts those that attain to this height. And who be these? I mean Paul and his followers, who, though they were on earth, sojourned in heaven. But what am I saying?—in heaven? Nay, they were higher exalted than heaven, yea even than the other heaven, for they ascended to God Himself.”

“Above, the Apostle showed what is common to the new and the old testament, insofar as the old and the new agree; here he shows the difference of each. And concerning this he does two things. For first he shows that in the new there is a better cleansing; second, that it is more perfect, at the place, "nor as often." Again the first is divided into two. For first he shows that, as to that which is cleansed, and as to that by which the cleansing is effected, the cleansing is better in the new; second he makes clear what he said, at the place, "for not into things made with hands." He says therefore: "it is necessary therefore" that the patterns of the heavenly things, namely the tabernacle itself, which, as regards us, is the pattern, although simply speaking it is the thing patterned and the figure of it, and therefore of lesser dignity, since the thing figured is nobler than the figure, as the body is nobler than the shadow, "be cleansed by these," namely by the sacrifices; "but the heavenly things themselves," namely the new testament, "by better sacrifices than these"; better indeed, because the other things were cleansed by the blood of animals, but in the new testament the cleansing is effected by the blood of Christ. But better things are always cleansed by better things. But these were heavenly, that is, the figure of heavenly things. If therefore those things were cleansed by blood, it is fitting that these heavenly things be cleansed by better blood. But on the contrary: in heaven there is no uncleanness. I respond. It must be said that, according to the Gloss, by "heavenly things" are understood those things which pertain to the state of the present Church, which are called heavenly. Likewise the faithful bear the image of heavenly things, inasmuch as in mind they dwell in the heavens. Or otherwise, and better, that by "heavenly things" is understood the heavenly homeland. And here the Apostle speaks in the manner in which, in the old testament, the tabernacle was said to be cleansed — not that it had in itself any uncleanness, but because certain irregularities were cleansed, by which people were hindered from approaching the sanctuary. And the heavenly things are said to be cleansed, inasmuch as through the sacrament of the new law sins are purged which hinder entrance into the heavenly things. Again, he says "sacrifices," in the plural. On the contrary: there is only one sacrifice of Christ. Below, X, 14: "for by one oblation he has perfected forever those who are sanctified." I respond. Although it is one in itself, yet it was figured by the many sacrifices of the old law. From this passage it is gathered that the sacrifices of the old law were good. For "better" is not said except with respect to something good. Then, when he says "for not into things made with hands," etc., he shows that the heavenly things are cleansed by better sacrifices. For the high priest expiated the sanctuary, which was made by hands; but Christ entered not into holy places made by hands, which were, as regards us, patterns of the true ones, but into heaven itself, which he expiated not in itself, but as regards us, as has been said; but he did not expiate by carnal sacrifices, because Christ did not come to offer such things. Ps. XXXIX, v. 6: "holocaust and sin offering you did not require." Again: "you will not delight in holocausts." Again, above, VII, 14: "it is manifest that the Lord sprang from the tribe of Judah, of which tribe no man attended at the altar"; but he entered into heaven itself. Mark, last chapter: "the Lord Jesus indeed was taken up into heaven." Acts I, 11: "this Jesus, who is taken up from you into heaven." But why? "That he may appear in the presence of God for us." And the Apostle speaks alluding to the rite of the old law, according to which the high priest who entered the holy of holies stood before the propitiatory to pray for the people; so also Christ entered heaven, as man, that he might stand before God for our salvation. But these differ, because the priest, hindered by the smoke that rose from the censer, did not see the holy of holies, nor did he see any face; but Christ appears before the face of God, not that there is there a bodily countenance, nor any cloud, but manifest knowledge. But could not Christ, while existing on earth, appear before the face of God, since God sees all things? I respond. It must be said that, just as Augustine, speaking to God, says: "you were with me, and I was not with you," because indeed God is in all things by essence, presence, and power, but the wicked are not with God by grace — so Christ is said to have entered that he may appear before the face of God, because, although he always saw him with clear vision, as one perfectly blessed, yet the state of a wayfarer, as such, does not have this, but only the heavenly state does. And therefore when, perfectly blessed in body and soul, he ascended, he entered that he might appear before the face of God, that is, he entered the place where God is manifestly seen. And this for us. For he ascended for this, that he might prepare a way for us. John XIV, 2f.: "I go to prepare a place for you. And again I will come and take you to myself." Micah II, 13: "he ascended, opening the way before you." For the body ought to follow its head. Matthew XXIV, 28: "wherever the body shall be, there shall the eagles also be gathered together." Then, when he says "nor as often," he shows that the cleansing of the new testament is more perfect than that of the old. But he shows this by two things. First, by the fact that that one was repeated every year, but this one only once. Likewise as to the effect, because that one could not take away sins, which this one can. Concerning this, then, he does two things. For first he shows the first; second the second, at the place, "having a shadow." But it must be known that the Apostle had above said three things about Christ: first, that he is high priest; second, what is the dignity of the place he entered; third, how he entered, namely with blood; and these three he has already made clear. Here he declares when he entered, since just as the legal high priest entered once a year, Christ entered only once. And this was the fourth point. Hence concerning this he does three things. First he shows what was done in the old testament; second, that it would be unfitting for this to be done in the new testament, at the place, "otherwise"; third he shows what is done in the new testament, at the place, "but now, once." For in the old testament the high priest, although he entered only once a year, nevertheless every year, by precept of the law, it was necessary for him to enter with another's blood, as is said in Leviticus XVI, 14. "But Christ entered not into a place made by hand," etc. "Nor that he should offer himself often, as the high priest entered into the holies every year with another's blood." Then, when he says "otherwise he ought," etc., he proves that it would be unfitting for this to be done in the new testament, because a very great absurdity would follow; for since Christ entered by his own blood, it would follow that he would have had to suffer often from the beginning of the world. But it is not so with the old sacrifice, because that was offered for the sins of the children of Israel. But that people began spiritually when the law was given, and therefore it is not necessary for it to be offered from the beginning of the world. But Christ offered himself for the sins of the whole world, because he himself has been made our propitiation for our sins and those of the whole world, I John II, 2. And thus, if he were offered often, he would have had to be born and suffer from the beginning of the world, which would have been a very great absurdity. But on the contrary, Apoc. XIII, 8: "the lamb, who was slain from the beginning of the world." I respond. It is true he was slain, that is, prefigured to be slain from the beginning of the world, as in the slaying of Abel. Then, when he says "but now," he shows what is done in the new testament, and concerning this he does two things. First he gives two reasons why the sacrifice is not repeated in the new testament; second he explains them, at the place, "and as," etc. He says therefore: "now therefore Christ has appeared once at the consummation of the ages." I Cor. X, 11: "we are they upon whom the ends of the ages are come." And he says this on account of the number of years, because it is now more than a thousand years since he said this. For the ages of the world are taken according to the ages of man, which are principally distinguished according to the state of advancing, not according to the number of years. Thus the first age was before the flood, in which there was neither written law nor punishment, like infancy. Another from Noah to Abraham, and so on for the rest, so that the last age is the present state, after which there is no other state of salvation, just as there is none after old age. But just as in the other ages of man the number of years is determined, but not in old age, since old age begins from the sixtieth year, and some live for a hundred and twenty years, so it is not determined how long this state of the world ought to last; nevertheless it is the consummation of the ages, because there remains no other for salvation. But in this age Christ appeared once; of which he gives two reasons, namely, why he was offered only once. The first is, because in the old testament sins were not taken away, which is done through the sacrifice of Christ. The other is, because the legal priest did not offer his own blood, as Christ did. Hence he says that he "appeared unto the destruction of sin, by his sacrifice," namely of himself, and therefore that one is repeated, but not this one. I Peter III, 18: "Christ died once for our sins." Then, when he says "and as," he explains these reasons. And first the second, second the first, at the place, "the law having a shadow." He explains the second by a comparison with other men, hence concerning this he does two things. For first he shows what happens to other men; second he shows what happens in Christ, at the place, "so also Christ, once." For in any man we find two things: namely, the necessity of dying; likewise, that he rises again, not to be cleansed, but to be judged concerning his deeds. He touches on the first when he says, "and as it is appointed unto men once to die." But on the contrary: it seems that this is not appointed, but rather man brought this about by sinning, since it is said, Wisdom I, 13, that God made not death, neither has he pleasure in the destruction of the living. And a little after: "but the wicked with hands and words have called it to themselves." I respond. It must be said that in death three things are to be considered: namely, the natural cause, and as to this, from the condition of nature it is appointed that man die once, inasmuch as he is composed of contraries. Second, the gift bestowed: and as to this, there was given to man, as part of his condition, the benefit of original justice, through which the soul held the body together, so that he was able not to die. Third, the merit of death, and so man by sinning merited to lose that benefit, and thus incurred death. Hence he says that the wicked, with their hands — namely, by handling the forbidden fruit — called death to themselves. Man therefore, by demeriting, is the cause of death; but God, as judge. For "the wages of sin is death," Rom. VI, 23. "Once"; which indeed is true of common custom, although some have been raised up again, such as Lazarus and the widow's son, who afterward died. But as to the second, he says, "but after this the judgment," because after they rise again, they will not die again, but judgment will immediately follow. "For we must all be manifested before the judgment seat of Christ, that everyone may receive the proper things of the body, according as he has done," as is said in II Cor. V, 10. Then, when he says "so also Christ," etc., he shows how these things apply to Christ. And as to the first he says that "so also Christ was offered once." And in this he agrees with the others. But he differs in two things: first, because since Christ did not descend from Adam by way of seminal reason, but only as to bodily substance, he did not contract original sin, and therefore was not a debtor of that state. Gen. II, 17: "in whatsoever day you shall eat of it, you shall die the death." But by his own will he took on death. John X, 18: "no man takes my life from me," etc. Therefore he says that "he was offered." Is. LIII, 7: "he was offered because it was his own will." And I Peter III, 18: "Christ died once for our sins." Second he differs, because our death is the effect of sin. Rom. VI, 23: "the wages of sin is death." But the death of Christ is destructive of sin. Therefore he says, "to exhaust the sins of many," that is, to remove them. Nor does he say "of all," because the death of Christ, although it is sufficient for all, nevertheless does not have efficacy except as regards those who are to be saved. For not all subject themselves to it through faith and good works. As to the second he says: "but the second time he will appear without sin." Concerning the second coming he says two things. First he sets down its difference from the first, because the second will be without sin. For in the first, although he did not have sin, yet he came "in the likeness of sinful flesh," Rom. VIII, 3. Likewise in the first he was made a sacrifice for sin. II Cor. V, 21: "him who knew no sin, he has made sin for us." But in the second these things will not be, therefore he says that he will appear without sin. Second he sets down that which is proper to the second coming, because he will not appear to be judged, but to judge, rendering reward for merits. Hence he says that "he will appear." And indeed, although to all — even to those who pierced him according to the flesh — yet according to his divinity only to the elect, who await him through faith, unto their salvation. Is. XXX, 18: "blessed are all they that wait for him." Phil. III, 20f.: "we await the Savior, the Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory."”

“In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves. I. The necessity of purifying the patterns of the things in heaven, Heb 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth. II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Heb 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Heb 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers - the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri - always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil. III. The apostle illustrates the argument from the appointment of God concerning men (Heb 9:27, Heb 9:28), and observes something like it in the appointment of God concerning Christ. 1. The appointment of God concerning men contains in it two things: - (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men - they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them. 2. The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.”

“It was therefore necessary,.... On account of the divine appointment, and that types and antitypes might correspond; and especially it was necessary with respect to the Messiah, the substance and body of all types. So Jonathan ben Uzziel paraphrases the text in Exo 40:9, "and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' Upon his account it was necessary, that the patterns of things in the heavens should be purified with these; that is, that all the people, and the book of the covenant, and the tabernacle, and its vessels, which were types and patterns of persons and things in Gospel churches, should be purified with blood and water, and with scarlet wool and hyssop. But the heavenly things themselves, with better sacrifices than these; the sum and substance of the above patterns, shadows, and examples, such as heaven itself; which though not impure in itself, yet some think it, may be said to be purified, because saints are made meet for it, by being purged with the blood of Christ; others observe, that sin reaches to heaven, and provokes God that dwells there; hence atonement for it may be called a purification of heaven: but rather this may be said of it, inasmuch as by the blood of Christ an entrance and preparation is made for the saints into it. Likewise, the human nature of Christ is among these heavenly things; not that it is heavenly, as to the matter and substance of it, but may be so called, because of its wonderful formation; and which has been purified, not from any real internal pollution that was in it, but from what was imputed to it, the sin of his people. Also the whole church, triumphant and militant, may be intended by heavenly things: the Old Testament saints went to heaven before Christ came; and though they were not impure, but were the spirits of just men made perfect, yet their iniquities were purged by the blood and sacrifice of Christ, after they were gone to heaven; see Heb 9:15. The church militant, or believers on earth, may be said to be heavenly, since they are partakers of an heavenly birth and calling; their head is in heaven, and their conversation is there; and they have a right unto it, and are making meet for it; and they are in themselves defiled with sin, and are purified by the blood of Christ, and sanctified by the offering up of his body once for all: to which may be added, that spiritual blessings are heavenly things; they are from heaven, and saints are blessed with them in heavenly places and these come to them through the blood and sacrifice of Christ; yea, the Gospel, which is from heaven, and the doctrines of it, are sealed and confirmed by the blood of Christ: his sacrifice is expressed in the plural number; not that there has been a repetition of it, for it is but one sacrifice, and but once offered up, and will never be reiterated; but to show the excellency of it, being usual with the Jews to use the plural number of things the most excellent; so Christ is called "Wisdoms", Pro 1:20 besides, respect may be had to the many sacrifices under the law, which were types of it, and were answered and fulfilled by it; and to the many persons on whose account it was offered; and to the parts of it, the soul and body of Christ: and this is a better sacrifice than the legal ones, in its own nature and in its use and efficacy to take away sin, and make perfect, which they could not.”

“The patterns of things in the heavens - That is: The tabernacle and all its utensils, services, etc., must be purified by these, viz.: The blood of calves and goats, and the sprinkling of the blood and water with the bunch of hyssop bound about with scarlet wool. These are called patterns, ὑποδειγματα, exemplars, earthly things, which were the representatives of heavenly things. And there is no doubt that every thing in the tabernacle, its parts, divisions, utensils, ministry, etc., as appointed by God, were representations of celestial matters; but how far and in what way we cannot now see. Purification implies, not only cleansing from defilement, but also dedication or consecration. All the utensils employed in the tabernacle service were thus purified though incapable of any moral pollution. But the heavenly things themselves - 1. Some think this means heaven itself, which, by receiving the sacrificed body of Christ, which appears in the presence of God for us, may be said to be purified, i.e., set apart for the reception of the souls of those who have found redemption in his blood. 2. Others think the body of Christ is intended, which is the tabernacle in which his Divinity dwelt; and that this might be said to be purified by its own sacrifice, as he is said, Joh 17:19, to sanctify himself; that is, to consecrate himself unto God as a sin-offering for the redemption of man. 3. Others suppose the Church is intended, which he is to present to the Father without spot or wrinkle or any such thing. 4. As the entrance to the holy of holies must be made by the sprinkling of the blood of the sacrifice, and as that holy of holies represented heaven, the apostle's meaning seems to be that there was and could be no entrance to the holiest but through his blood; and therefore, when by a more perfect tabernacle, Heb 9:11, Heb 9:12, he passed into the heavens, not with the blood of bulls and goats, but by his own blood, he thus purified or laid open the entrance to the holiest, by a more valuable sacrifice than those required to open the entrance of the holy of holies. It was necessary, therefore, for God had appointed it so, that the tabernacle and its parts, etc., which were patterns of things in the heavens, should be consecrated and entered with such sacrifices as have already been mentioned; but the heaven of heavens into which Jesus entered, and whither he will bring all his faithful followers, must be propitiated, consecrated, and entered, by the infinitely better sacrifice of his own body and blood. That this is the meaning appears from the following verse.”

“It is, or was necessary that the patterns of heavenly things (i.e. the former tabernacle and sanctuary) should be cleansed with these; that is, by the blood of such victims then offered. — But the heavenly things themselves with better sacrifices. By the heavenly things, may be understood the faithful, who are the members of Christ’s Church, to whom heaven is prepared, and who must be cleansed by better sacrifices; that is, by the blood of Christ, and by his sacrifice on the cross. (Witham)”

“patterns--"the suggestive representations"; the typical copies (see on Heb 8:5). things in the heavens--the heavenly tabernacle and the things therein. purified with these--with the blood of bulls and goats. heavenly things themselves--the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (Luk 19:38). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [DELITZSCH in ALFORD]. Contrast Rev 12:7-10. Christ's atonement had the effect also of casting Satan out of heaven (Luk 10:18; Joh 12:31, compare Heb 2:14). Christ's body, the true tabernacle (see on Heb 8:2; Heb 9:11), as bearing our imputed sin (Co2 5:21), was consecrated (Joh 17:17, Joh 17:19) and purified by the shedding of His blood to be the meeting place of God and man. sacrifices--The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.”