A Torah Verse By Verse Commentary Of Paul's Epistles by Re'tzon Ha'El - HTML preview

Chapter 9

V1-5 This is a basic factual description of the holy and most holy places’ contents, which really should not require commentary. However, v4 has caused much debate regarding the authenticity of the epistle and ultimately the Bible as a whole. The bone of contention presented is the position of the golden censer. It is widely believed from Moses’ architectural plans of the tabernacle that the golden altar was placed in the holy place before the veil Ex 30:6; 40:5, Lk 1:11-12.

It is pretty clear that the altar of incense was in the holy place not the most holy. However, despite multiple arguments regarding this, most who waste time doing so miss one very simple fact. The Greek words translated golden altar of incense in most English translations for Heb 9:4 are chruseos thumiasterion which actually unequivocally means a golden utensil for burning incense. In the Septuagint LXX golden altar is translated thysiasterion to chrysoun in Num 4:11 and 2 Chr 4:19. The KJV rightly translates Heb 9:4 as the golden censer i.e. a portable utensil utilized on the day of atonement by the High Priest in the most holy place. The theme of Hebrews has at no point in time thus far concentrated on regular priests such as Zechariah of Luke chapter 1 at the altar of incense in the holy place, but has rather majored on the High priest and the atonement of Israel as a nation which occurs on the day of atonement versus Yeshua the eternal High Priest atoning for us once and for all in the most holy place in heaven. V7ff clearly sets this scene of the day of atonement by the Aaronic high priest.

There is therefore no error in the writings of the author as much to the chagrin of Bible bashers. Cf Rev 8:3 which clearly defines the difference between the altar in one location and the portable golden censer, which can be carried into the most holy place.

V6 From this verse onwards a hierarchy of superiority is defined. The worldly outer sanctuary i.e. the holy place, was the furthest location that common Levitical priests could access for their liturgical duties. These entailed eating and replenishing the bread on the table of shewbread, trimming and lighting the lamps and burning of incense cf Lev 24:1-9.

V7 The Cohen gadol/High priest on the other hand had access to the inner sanctuary i.e. the holy of holies only once a year on the day of atonement. He entered the holy of holies after a rigorous process of ritualistic cleansing and consecration in order for him to be accepted into the most holy location without facing death cf Lev 16:29-34.

V8-9 Despite the punctilious detail of the day of atonement, it was still rendered a far cry from that which was perfect and yet to come. The gifts and sacrifices offered on the day of atonement of animal blood could not perfect the suneideisis/conscience. Contrary to popular belief, the conscience is not the spirit, as this verse clearly states that the conscience requires perfecting. The spirit of a man cannot be corrupted by evil.

Only the soul and the body may be attacked by the emissaries of Satan. Suneideisis is the soul as distinguishing between what is morally good and bad, prompting to do the former and to shun the latter, commending one, condemning the other. The blood of sacrificed animals only purified the sinful flesh cf 9:13. 9:14 states that Yeshua by His blood however, purifies the conscience, hence allowing us to receive the promise of eternal life!

V10 These rituals of times past, conducted for the cleansing of the sinful flesh, were in anticipation of the complete cleansing of not only the body but also the conscience entangled within the soul, in the time of diorthosis/Messianic restoration, reformation, correction. Cf Lev 16:24; 23:37.

V11-12 The hierarchy of superiority begun in v6 culminates in the perfect High Priest, unto which the Aaronic priesthood foreshadowed. Yeshua is the antitype of the picture of that which was temporary until His ascension and entrance into the real Holy of Holies in the real heavenly abode of YHVH Elohim, where the real untainted blood of the sinless Son of Elohim was to atone for our sins of body and soul to the full limit forever, negating the need for repetition of the ritual. It is important to note that the ascension referred to here is that of Yeshua soon after His resurrection after speaking to Mary Magdalene in the garden Jn 20:17. 

V13 A very clear statement proving the limitations of the ashes of heifers and blood of bulls and goats which could only cleanse fleshly transgressions.

V14 Yeshua’s precious blood, on the other hand cleanses forever the conscience too, revitalising that which was dead by the Holy Spirit who is eternal. The word eternal is specifically added in the statement to describe the everlasting life-giving nature of the Holy Spirit of Elohim.

V15 Yeshua is the mesites/go-between, reconciler of the new covenant. His death for us completely reconciled even those sins of the conscience that could not be purged by the blood and ashes of animals in the temporary arrangement provided in the old covenant. We are all called to receive this redemption in Yeshua that leads to the promise of eternal life, but only those who hearken to the call and believe in Messiah may be reconciled by the redemptive nature of His blood Jn 3:16. One has to actively and consciously accept the free invitation, with its simple condition of faith in Yeshua.

V16 Yeshua gave the Torah on Mt Sinai in His preincarnate state. The New Testament was ratified by Him and since it is an upgrading of the Old Testament, through the replacement of the Aaronic priesthood precepts by that of the order of Melchizedek, then it is impossible to argue against the fact that Yeshua is the author of both testaments. No other testator but He died for the New Testament to be in force.

V17 For the new covenant to come into force, it was necessary for the author of the testament to die, as is the case of the author of one’s will and final testament to need to die, in order for the will’s contents to be deemed of effect.

V18-21 The author goes on to narrate the exact same necessity for the ratification of the Old Testament. As it was inferior in nature to the New Testament, due to its precepts regarding purging of sins being limited by mortal sinful men in the form of the Aaronic priesthood hampering its efficacy, Yeshua’s blood could not be suitable to place this covenant into force, as the covenant was only temporary until His appearance as sinless man on earth, being a foreshadowing of the perfect testament to come. Hence the blood of calves and bulls, which were undoubtedly way inferior, had to be utilized to bring the temporary Old Testament into force. Ex 24:6-8; 40:9-15.

V22 Note that ‘almost all things’ stresses that not all things are purged by blood of calves and bulls and goats in the Torah pre-Messiah. Lev 5:11-13 for instance provided an alternative for the poor to have their sins cleansed. Yeshua’s superior blood on the other hand, purges both the sins of the flesh and the conscience, whether rich or poor-His blood is no respecter of persons.

V23-24 So as much as all the furniture of the earthly tabernacle (the prototype) was purified by animal blood, so also the antitype in the heavenly tabernacle must needs have been purified by blood more superior and precious, that being of Yeshua the righteous Son of Elohim, who is in the very presence of Elohim.

V25-26 Repetition of the same concept of Yeshua’s once and for all sacrifice being superior to repetitive sacrifice of animals is given here to drive home the message, a style that is Pauline in nature.

V27-28 An analogy is used here to compare the one-time death of man with the one-time sacrifice of Yeshua for mankind’s sins. After our one-time death we await judgement. In the same vein, once our sins are forgiven through faith in Yeshua’s redemptive blood, if we abide in Him our expectation is for His second advent to give us that promise of eternal life that awaits us.