For Jesus is not entered into the holies made with hands, the patterns of the true: but into heaven itself, that he may appear now in the presence of God for us.

“The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He says, brethren, "Preserve the flesh, that you may become partakers of the spirit." If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ.”

“"For Christ is not entered into the Holy Places made with hands" (he says) "which are the figures of the True." (These then are true; and those are figures, for the temple too has been so arranged, as the Heaven of Heavens.) What sayest thou? He who is everywhere present, and who filleth all things, doth not He "appear" unless He enter into Heaven? Thou seest that all these things pertain to the flesh. "To appear," he says, "in the presence of God for us." What is "for us"? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, "He made peace as to things on earth and things in Heaven." (Col. i. 20.) So that He also "entered into Heaven, now to appear in the presence of God for us." He "now appeareth," but "for us." The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, "The temple of the Lord, The temple of the Lord, The temple of the Lord." (Jer. vii.4.) For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things. For it had bricks of gold in the walls; and any one who wishes may learn this in the second [book] of Kings, and in Ezekiel, and how many talents of gold were then expended. But the second [temple] was a more glorious building, both on account of its beauty, and in all other respects. Nor was it reverenced for this reason only, but also from its being One. For they were wont to resort thither from the uttermost parts of the earth, whether from Babylon or from Ethiopia. And Luke shows this when he says in the Acts: "There were dwelling" there "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene." (Acts ii. 5, Acts ii. 9, Acts ii. 10.) They then who lived in all parts of the world assembled there, and the fame of the temple was great. What then does Paul do? What [he did] in regard to the sacrifices, that also he does here. For as there he set against [them] the death of Christ, so here also he sets the whole heaven against the temple. And not by this alone did he point out the difference, but also by adding that The Priest is nearer to God: for he says, "to appear in the presence of God." So that he made the matter august, not only by the [consideration of] heaven, but also by [that of Christ's] entering in [there]. For not merely through symbols as here, but He sees God Himself there. Seest thou that condescension through the lowly things have been said throughout? Why dost thou then any longer wonder that He intercedes there, where He places Himself as a High Priest?”

“We have neither devised fictions of our own nor invented new fables; but from revelation and from what God who created the world has ordained, have beheld the pattern of the whole world—namely the Tabernacle prepared by Moses, which the New Testament consistently with this view has pronounced to be an image of the whole world; and which also by means of the vail Moses divided, and so made one tabernacle into two, just as God also in the beginning divided what was one region, extending from the earth to the highest heaven, into two regions, by means of the firmament; and just as in the tabernacle there was an outer and an inner place, so here there was a lower and an upper. Now the lower is this world, and the upper is the world to come, into which also the Lord Christ, after having risen according to the flesh from the dead, ascended the first of all, and into which the righteous shall in their turn afterwards ascend. And since from Adam to Moses, and from Moses to John, and from John all the Apostles and Evangelists, have each and all in harmony, and both by words and types spoken of these two states; and since not one of them has uttered a discordant note, either saying that there was a state before the first, or supposing that there is a third after the second; but all of them, as if inspired by the Holy Ghost, have proclaimed that there are but two states only, we, therefore, putting our confidence in the scriptures, which are truly divine, have not only sketched the figures of the whole world, but also of those very places by which you will find the Israelites made their exodus, also the mountain on which they received the law in writing, and were instructed in the knowledge of writing; also the delineation of the Tabernacle and the settlement in the Land of Promise; until he who was expected to arise from among them, and who was predicted by all the men of old and by the Prophets, did actually appear, proclaiming the future second state, which on his coming he showed in himself to us all, having entered into the inner Tabernacle, into the upper celestial region, into which at his second coming he shall call the righteous, saying: Come, ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world.”

“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."”

“For Christ is not entered into the holy places made with hands,.... The most holy place in the tabernacle of Moses, or in the temple built by Solomon, and rebuilt by Zerubbabel, and repaired by Herod, which are the figures of the true; that is, the most holy place in the tabernacle and temple, was a figure of the truth of that type; see Heb 9:9 as follows. Josephus (m) suggests the same, when speaking of the most holy place; he says, that it was inaccessible to the priests, that it might be as heaven to God. But into heaven itself; not the visible heavens, the airy and starry ones, through which he passed, but the third heaven, the habitation of God, angels, and glorified saints: this shows that heaven is a place; that Christ, as man, was out of it when on earth; and that at his ascension he entered into it, having done the work he came about, and that with acceptance: the end of his entrance was now to appear in the presence of God for us; Christ, as God, was always in his presence, from everlasting; as Mediator, he was with him in the council of peace; while he was here on earth his Father was with him, he was not alone; but now in his human nature he is at his right hand, where he appears before him, as a favourite before his Prince, on the behalf of another, or as an advocate on the behalf of his client: Christ appears in the court of heaven for his elect, by representing their persons; by presenting himself, his blood, sacrifice, and righteousness, before God on their account; by introducing them into the presence of God, and offering up their prayers with the incense of his mediation; by presenting them to himself, and to his Father, and obtaining every blessing for them. And this he does "now", since his entrance; not that he did not appear before God for the saints of the Old Testament, for he was the angel of God's presence then, though he did not appear then in the manner he does now, as the Lamb in the midst of the throne, as if it had been slain; but it denotes the continuance and perpetuity of his appearance for his people; he is ever interceding for them. (m) Antiqu. l. 3. c. 5. sect. 4. & c. 7. sect. 8.”

“Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.”

“Resumption more fully of the thought, "He entered in once into the holy place," Heb 9:12. He has in Heb 9:13-14, expanded the words "by his own blood," Heb 9:12; and in Heb 9:15-23, he has enlarged on "an High Priest of good things to come." not . . . into . . . holy places made with hands--as was the Holy of Holies in the earthly tabernacle (see on Heb 9:11). figures--copies "of the true" holiest place, heaven, the original archetype (Heb 8:5). into heaven itself--the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on Heb 4:14; Ti1 6:16). now--ever since His ascension in the present economy (compare Heb 9:26). to appear--To PRESENT HIMSELF; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (Exo 33:18, Exo 33:20-23). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father. in the presence of God--Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Rev 22:4): the earnest of which is now given (Co2 3:18). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (Exo 28:30). for us--in our behalf as our Advocate and Intercessor (Heb 7:25; Rom 8:34; Jo1 2:1). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [DELITZSCH in ALFORD].”