Hebrews 9:10

Heb_9:10

The time of reformation

The gospel a time of reformation:

Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall we ourselves remain unreformed?

As Christ hath reformed the Law for our salvation, so let us suffer Him to reform us There is a formation, a deformation, and a reformation. The formation was at the first Creation of the world; then God put all things into a good form and order: He beheld all that He had made, and lo it was good, yea, exceeding good. After that came a deformation by the Fall of man, and that put all out of order again: upon that a reformation was made.

1. By a general deluge that purged all the earth.

2. By the patriarchs after the Flood.

3. By Moses, when the Law was published in writing.

4. By our Saviour Christ, and that is double: the one at His first coming, the other at the second.

The Spirit of God here entreateth of the first. So that the time of the gospel is the time of reformation. Now especially ought Christians to endeavour a reformation. Every one will take on him to reform the Church: weavers and tailors will enterprise that. The Church is out of order; let that be reformed. But true reformation must begin at ourselves. He that will repair a house must begin at the foundation: so if ye will have a reformation, reform yourselves first: and in the reformation of yourselves begin with the heart: cast out the unclean lusts, the pride, envy, malice, covetousness; afterwards reform your eyes, tongues, hands, and all the members of your body: first wash the inside of the cup and platter, then the outside, else ye will be but whited tombs and painted sepulchres, as the Pharisees were: this is the best order in reforming. First let every man strive to reform himself, the vices whereunto himself is given. In the next place let him reform his family: after that, let every one in his place labour to reform the town wherein he dwells, to rid it of drunkards, of idle persons, to establish good orders in it for the credit of the gospel professed by us. This is the time of reformation, let us all in the fear of God reform ourselves: there shall not be a hair amiss on our head, but we will reform it: if we have a spotted coat or garment, we will reform it: and shall we ourselves remain unreformed? While the time of reformation lasts, let us reform ourselves: death may seize on us ere we be aware, and then it will be too late to reform. (W. Jones, D. D.)

Reformation upon the gospel scheme

I. STATE THE NOTION OF REFORMATION. All things were defective and out of order when our Saviour appeared to set up a new dispensation of grace. But Christ came to fulfil the ancient types, to throw off human impositions, to establish a more pure and spiritual worship and government, and to give a system of doctrines, which, by the power of His Spirit, should make a blessed alteration in the Church and in the world.

II. SHOW THE ADVANTAGES OF THE GOSPEL SCHEME TO PROMOTE A REFORMATION IN THE HEART AND LIFE.

1. It represents the atonement of Christ as the ground or basis of reformation.

2. If gives us the most excellent plan of righteousness as the rule of reformation.

3. It leads us to the best means and assistances for reformation.

4. It affords us the strongest motives and encouragements to a reformation. How inviting and engaging are gospel displays of the Divine philanthropy!

III. POINT OUT SOME PROPER METHODS OF IMPROVING THIS SCHEME FOR THE REFORMATION WE ARE AIMING AT.

1. We should be deeply affected with a sense of the great degeneracies of the age which need to be reformed, and of the rich advantages of the gospel scheme which encourage our hopes of a reformation.

2. We should be earnest in prayer to God for His Spirit to reform us.

3. Every one should be seriously concerned about personal reformation upon the foot of the gospel scheme.

4. We should take the best care and pains we are capable of, in our respective stations, to promote the reformation of others together with ourselves. (J. Guyse, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

9:10 The old system dealt only with physical regulations, and it could not deal with the condition of the heart (8:10; 10:21-24). Consequently, it was provisional, only intended to last until Christ could come and establish a better system (9:11–10:18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 9:10. Μόνον, only) The commandments concerning meats are as it were an appendage to the commandments concerning sacrifices; and this particle lessens the weight of that appendage. Sacrifices do not purge the conscience; meats have respect to the flesh. Concerning both, comp. ch. Heb 13:9, etc. Paul often puts μόνον, only, absolutely; 1Co 7:39; Gal 2:10; Gal 5:13; Php 1:27; 2Th 2:7.—ἐπὶ, on) ἐπὶ, with the Dative, implies something concurrent, as we have already remarked regarding the appendage; comp. Heb 9:15; Heb 9:17; Heb 9:26. Sacrifices concur in public worship, and meats also in daily life; while the same ceremonial law treats of both, and is wholly occupied with these and similar matters.—βρώμασι, in meats) of which some have never been allowed to any, others not to all, and not always, nor everywhere.—πώμασι, in drinks) Lev 11:34; Num 6:3.—διαφόροις βαπτισμοῖς, in different washings) These were manifold, of the priests, of the Levites, of other men.—δικαιώματα) The apposition of the nominative and an oblique case, as Luk 22:20, where see the note.—διορθώσεως, of reformation) היטיב, LXX., διορθοῦν, Jer 7:3; Jer 7:5; therefore the verbal διόρθωσις, reformation, corresponds to the adjective κρείττων, better, Heb 9:23.—ἐπικείμενα, imposed, lying upon) as a burden, without intermission.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_9:10. Μόνον ἐπὶ βρώμ. καὶ πόμ. καὶ διαφ. βαπτισμοῖς δικαιώματα σαρκὸς κ.τ.λ.] which, together with meats and drinks and divers washings, are only fleshly ordinances, imposed until the time of reformation. Apposition to δῶρά τε καὶ θυσίαι, μὴ δυνάμεναι κ.τ.λ., Heb_9:9.

μόνον] belongs to δικαιώματα σαρκός, but is placed in advance of this on account of the addition ἐπὶ βρώμασιν κ.τ.λ.; and ἐπί expresses the accession to something already present (Winer, Gramm., 7 Aufl. p. 367b), or the existence externally side by side. Comp. e.g. Hom. Od. vii. 120: ὄγχνη ἐπʼ ὄγχνῃ γηράσκει, μῆλον δʼ ἐπὶ μήλῳ; Thucyd. ii. 101: ὑποσχόμενος ἀδελφὴν ἑαυτοῦ δώσειν καὶ χρήματα ἐπʼ αὐτῇ.

Otherwise is it explained by others, in that they take μόνον ἐπί in close combination, give to ἐπί the signification in reference to, and place both words still in relation to Heb_9:9. They then regard μόνον ἐπὶ κ.τ.λ. either as nearer definition to προσφέρονται (so, substantially, Vatablus, Schlichting, and others), or as opposition to κατὰ συνείδησιν τελειῶσαι (so Schulz, Ebrard, al.). But against the first supposition the material ground is decisive, that the presentation of sacrifices in reality had reference by no means exclusively to the expiation of offences against the ordinances regulative of food and lustrations; against the second, the linguistic ground that ἀλλʼ ἐπὶ βρώμασιν μόνον κ.τ.λ. must have been written instead of μόνον ἐπὶ βρώμασιν κ.τ.λ. Yet others take μόνον ἐπὶ κ.τ.λ. in close conjunction with τὸν λατρεύοντα, Heb_9:9. So perhaps already the Vulgate (perfectum facere servientem solummodo in cibis), then Luther (him that does religious service only in meats and drink, etc.), Estius, Corn. a Lapide, Olearius, Semler, Ernesti, Ewald, Hofmann, and others. But the additional words would too greatly drag, the thought resulting would be incommensurable with κατὰ συνείδησιν τελειῶσαι, and the formula λατρεύειν ἐπί τινι in the sense indicated without example.

The βρώματα καὶ πόματα are interpreted by Peirce, Chr. Fr. Schmid, Storr, Heinrichs, Maier, and others of the sacrificial meals; by Bleek and de Wette, of the partaking of the paschal supper in particular. But the mention of these practices would be, here at any rate, something too special, and the words Heb_13:9 can furnish no standard for the interpretation of our passage. More correctly, therefore, is it thought in general of the meats and drinks permitted, as of those forbidden, in the Mosaic law. Comp. Col_2:16; Rom_14:17. With regard to drinks, there are in the Mosaic law prohibitions only for special cases; comp. Num_6:3; Lev_10:9; Lev_11:34. Comp. however, also Mat_23:24; Rom_14:21.

καὶ διαφόροις βαπτισμοῖς] Comp. Exo_29:4; Lev_11:25; Lev_11:28; Lev_11:32; Lev_11:40; Lev_14:6-9; Lev_15:5 ff; Lev_16:4; Lev_16:24 ff.; Num_8:7; Num_19:17 ff., al.

δικαιώματα σαρκός] ordinances of the flesh, i.e. ordinances that relate to the flesh, and thus bear the impress of the earthly and transitory.

μέχρι καιροῦ διορθώσεως ἐπικείμενα] imposed (only) until the time of reformation. The καιρὸς διορθώσεως is the epoch of the promised New and more excellent Covenant (Heb_8:8 ff.), which has begun with the appearing of Christ.

διόρθωσις] only here in the N. T.

ἐπικείμενα] Oecumenius: βάρος γὰρ ἦν μόνον τὰ ἐν τῷ νόμῳ, καθώς φασιν οἱ ἀπόστολοι. Comp. Act_15:10; Act_15:28.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 9:10 . μόνον ἐπὶ βρώμασιν … μόνον evidently introduces the positive aspect of the virtue of the “gifts and sacrifices,” thus more closely defining μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι … the gifts and sacrifices are not able to bring the worshipper into a final rest as regards conscience , only having effect so far as regards meats and drinks and divers washings ordinances of the flesh, not of the conscience, imposed until a time of rectification. The change of preposition from κατὰ to ἐπὶ need excite no surprise ( cf. Aristotle’s frequent change of preposition, e.g., Eth. Nic. , iv. 3, 26); and here there is a slight distinction in the reference. ἐπὶ has frequently the meaning “in connection with,” “with regard to” as in Luk 12:52 ; Joh 12:16 ; Act 21:24 [see especially Donaldson’s excellent treatment of this preposition ( Greek Gram. , p. 518) showing that with the dative it signifies absolute superposition, i.e., rest upon , or close to , hence addition, subsequence and succession, then “that which is close by us as a suggesting cause, accompaniment, motive, or condition”. ἐπὶ τοῖς τ . φίλων ἀγαθοῖς φαιδροὶ γιγνόμεθα , “we are cheerful on account of the prosperity of our friends”. ὀνομάζοι δὲ πάντα ταῦτα ἐπὶ ταῖς δόξαις τοῦ μεγάλου ζώου “but were to give all these things names from in accordance with) the opinions of the great monster” (Plato, Rep . 493, c).] The meaning then is that the virtue ( δυνάμεναι ) of the gifts and sacrifices is only in relation to defilements occasioned by eating and drinking or neglecting the enjoined purifications. δικαιώματα σαρκὸς may either be construed as a contemptuous exclamation appended, or it may be softened by οὖσαι “which are”. μέχρι καιροῦ διορθώσεως “usque ad tempus correctionis”. διόρθωσις is a making straight or right; used by Hippocrates of reducing a fracture, by Aristotle of repairing roads and houses, by Polybius of paying debts, of education, etc. It means, putting things right, bringing matters into a satisfactory state, and is thus used of the introduction of the new covenant, in confirmation of Heb 8:8 . No term could better express this writer’s view of the characteristic of Messianic times.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Another reason why they could not make clean the conscience of the worshipper, to wit, because they were outward and carnal or corporal things.

For they were as you would say a burden, from which Christ delivered us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Which--sacrifices.

stood--consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL]; compare Col 2:16.

drinks-- (Lev 10:9; Lev 11:4). Usage subsequently to the law added many observances as to meats and drinks.

washings-- (Exo 29:4).

and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (Heb 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (Heb 9:13-14).

imposed--as a burden (Act 15:10, Act 15:28) continually pressing heavy.

until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (Heb 8:8-12). Compare "better," Heb 9:23.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. In meats and drinks, and divers washings] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.

Carnal ordinances] δικαιωματα σαρκος. Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.

Imposed on them until the time of reformation.] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.

The time of reformation, καιρος διορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount;) and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. Until the time of reformation, etc. Here he alludes to the prophecy of Jeremiah. (Jeremiah 31:31.) The new covenant succeeded the old as a reformation. He expressly mentions meats and drinks, and other things of minor importance, because by these trifling observances a more certain opinion may be formed how far short was the Law of the perfection of the Gospel.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Which stood only in . . .—Better, only joined with meats and drinks and divers washings,—carnal ordinances, imposed until a time of reformation. Here again the best authorities correct the received Greek text, omitting “and” before the word “carnal,” and so altering the next word as to make it descriptive of the “gifts and sacrifices” mentioned in Heb_9:9. These sacrifices—looked at in themselves, as powerless to attain the end designed (Heb_10:1; Heb_10:4)—are mere appendages of such regulations as deal with meats and drinks and washings. The character of this latter class of ordinances no one could mistake; and what the writer here says is that these powerless sacrifices belong to the same line of things. On the, “washings” see Note on Heb_6:2. The preceding words would most naturally refer to meats, &c., of which men were required to partake (as Exodus 12; Lev_7:15, et al.); but no doubt include the various restrictions and distinctions of the ceremonial law (Leviticus 11; Numbers 6, et al.). All these are “ordinances of flesh,” ordinances which relate to the outward state of things only; closely connected with the maintenance of external privileges and relations, but (in themselves) nothing more. “Imposed,” comp. Act_15:10 : “reformation,” Heb_8:7-12.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. which stood only in meats and drinks] The “which” of the A. V. refers to the “present time.” The Greek is here elliptical, for the verse begins with the words “only upon.” The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings—being ordinances of the flesh, imposed (only) till the season of reformation.

meats] Exodus 12.; Leviticus 11.; Numbers 6.

drinks] Lev_10:8-9; Num_6:2-3; Lev_11:34.

divers washings] Lev_8:6; Lev_8:12; Exo_40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mar_7:1-15); and St Paul had written “Let no man judge you in meat, or in drink … which are a shadow of things to come; but the body is of Christ” (Col_2:16-17).

and carnal ordinances] This is a wrong reading. The “and” should be omitted, and for dikaiomasi we should read dikaiomata in the accusative case. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c.—being only ordinances of the flesh, i.e. outward, transitory, superficial.

imposed on them] There is no need for the “on them.” The verb means “imposed as a burden,” “lying as a yoke.” Comp. Act_15:10; Act_15:28; Gal_5:1.

until the time of reformation] The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Heb_8:7-12. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Mat_11:29).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Which stood only in meats and drinks,.... That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot therefore make perfect, as to the conscience; to which may be added, that while the tabernacle was standing, and typical service was in being, there was a prohibition of certain meats, as unclean, and an allowance of others, as clean, Lev 11:2 and there were certain drinks which were unlawful to certain persons, at certain times, as to the priests and Nazarites, Lev 10:9 and which, for the above reason, could make no man perfect:

and divers washings or "baptisms": the doctrine of which, the apostle would not have laid again, Heb 6:2 these were the washings of the priests and of the Israelites, and of sacrifices, and of garments, and of vessels and other things; and which, because they were performed by immersion, they are called "baptisms": and now since these only sanctified to the purifying of the flesh, or what was outward, they could not reach the conscience, or make perfect with respect to that: and

carnal ordinances: which belonged to the flesh, and not the spirit or soul, and therefore could not affect that; besides, these were only

imposed on them until the time of reformation; they were enjoined the Jews only, though by God himself; and were put upon them as a burden, or a yoke, and which was on some accounts intolerable, but were not to continue any longer than the time of the Gospel, here called "the time of reformation", or of "correction", and emendation; in which, things that were faulty and deficient are amended and perfected, and in which burdensome rites and ceremonies are removed, and better ordinances introduced: or rather of direction: in which saints are directed to Christ, the sum and substance of all types, shadows, and sacrifices, and in whom alone perfection is.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Ver. 10. And carnal ordinances] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Hence, Eze 20:25, they are called "commandments that were not good," because they commanded neither virtue nor vices in themselves; and ill people rested in the outward acts.

Till the time of reformation] Gr. Of direction or correction, that is, evangelical and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, Act 3:21.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which stood only in meats and drinks - The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible also that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.

And divers washings - The various ablutions which were required in the service of the tabernacle and the temple - washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exo 30:18; Exo 31:9; Exo 35:16, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; 2Ch 4:2-5; 1Ki 7:26. The Greek word here is “baptisms.” On its meaning, see Mat 3:6 note; Mar 7:4 note.

And carnal ordinances - Margin, “Or, rites, or ceremonies.” Greek “Ordinances of the flesh;” that is, which pertained to the flesh or to external ceremonies. The object was rather to keep them “externally” pure than to cleanse the conscience and make them holy in heart.

Imposed on them - “Laid on them” - ἐπικέιμενα epikeimena. It does not mean that there was any “oppression” or “injustice” in regard to these ordinances, but that they were appointed for a temporary purpose.

Until the time of reformation - The word rendered here “reformation” - διόρθωσις diorthōsis - means properly “emendation, improvement, reform.” It refers to putting a thing in a right condition; making it better; or raising up and restoring what is fallen down. Passow. Here the reference is undoubtedly to the gospel as being a better system - “a putting things where they ought to be;” compare notes on Act 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure until a more perfect system should be introduced. They were of value “to introduce” that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Having shown the typicalness, weakness of the Mosaical covenant administration; in respect of the tabernacles, services, and ordinances, he closeth his description of them in this verse, by showing their carnality and mortality. As they were external things, they could reach no further than the flesh only, as appears by particular instances, and therefore could not quiet the conscience, considered without Christ, nor justify, sanctify, or save the sinner. For meat and drink offerings, and meats clean and unclean, and drinks prohibited by God, in which the Jews placed much of their religion, separate from what they signified, commended no man unto God, 1Co 8:8.

Which stood only in meats and drinks: as to meats, see Lev 11:1-47; Deu 14:3-21. As to drinks, forbidden the priests, Lev 10:9, and the Nazarites, Num 6:2,3; the jealousy water, Num 5:24, and the paschal cup, Psa 116:13, and cup of thank-offerings; see Lev 1:1-17 and Lev 2:1-16.

And divers washings, which were many for the priests in their services, and for others in performing theirs by them; some by sprinkling with blood, Exo 29:20,21, with water, Num 8:7; 19:9-19; some by washing at the brazen laver, as the priests, Exo 29:4; 30:17-21; so the sprinkling of healed lepers, Lev 14:4-9, and the purification of the unclean. All these were of God’s own instituting, but still reach no further than the flesh or body of the sinner: see Heb 9:13.

And carnal ordinances: other carnal rites and ceremonies, such as could not reach the conscience, as they used them, yet were to be used by them in obedience to God’s will, and to discriminate them from others, which were various in the ceremonial law.

Imposed on them; επικειμενα, imposed, may agree with δωρα, Heb 9:9, gifts imposed; or may have the whole sentence for its substantive, as, being matters imposed or settled in meats and drinks. All these things were not the inventions of Moses, but God’s own institutions, enjoined by his own authority on the Jewish church, to lead them by a regular use of them to life by Christ, but by their own corruptions were made burdens to them. The Divine precept obliged them to an observation of them, and to the serving God in, by, and through them.

Until the time; as they were outward, bodily, and carnal things, so they were mortal; as to their being and continuance enjoined by God, they were μεχρι καιρου until is a term settled and limited, and not indefinite, and its limit is a singular time, even that point of time wherein Christ, having finished the work of redemption, ascended and sat down on the right hand of God, and powerfully thence breathed forth the Spirit, of infallibility on his apostles, for guiding them in laying the foundation of his church, by preaching the gospel throughout the world, and perfecting of it, and no other. This the Jews and others expected from the Messiah, Joh 4:25, in his time. All the New Testament perfecting was by them, and therefore they give a charge against the least alteration of the gospel, truth, and law, which they left as a rule for ordering of Christ’s church to his last coming: see Mat 28:20.

Of reformation; διορθωσεως, of putting things to rights by the law, rule, and ordinance of Christ, the work of this special point of time. He, the great church reformer, thoroughly righteth things to God-ward, by removing and taking away what was faulty, not in itself, but by man’s abuse of it, even all the Mosaical economy and church-frame, which carried men about to God, by opening and making that to be seen with open face, which was well veiled, and so mistaken, even the mystery of Christ hid from ages, by manifesting and establishing that which was the truth itself, instead of the shadows that did but represent it; even that true churchframe intended first by God, and now fully revealed and settled by his Son as a standing rule and pattern to all for ever; which unmovable kingdom of his is described further, Heb 12:22-28.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. In meats and drinks, and divers washings—It is objected that the gifts and offerings did not consist in these. Nevertheless, it is true that all the sacrifices but the whole burnt offering, including the show-bread, were eaten, or at any rate were usual material of food, and so were meats; and there were various libations which were drinks; and lustrations which were divers washings.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Rendered in A.V," Which stood only in (monon epi) meats and drinks and divers washings, and carnal ordinances kai dikaiwmasi sarkov , Textus Receptus, imposed on them (epikeimena ) until the time of reformation." This is a satisfactory rendering of the Textus Receptus, epi before "meats," etc., being taken in the sense of dependence, and epikeimena necessarily as agreeing with "gifts and sacrifices" (dwra te kai yusiai) in ver. 9. But there are other readings, though none, any more than that of the Textus Receptus, to be decidedly preferred on the mere ground of manuscript authority. The best sense seems to be given by that of dikaiwmata instead of kai dikaiwmati , so that we may render (epi being taken in the sense of addition), Being only (with meats and drinks and divers washings) carnal ordinances, imposed until the time of reformation. We thus have an obvious neuter plural (dikaiwmata) for epikeimena to agree with, and we avoid the assertion that the "gifts and sacrifices" of the Law "stood only" in "meats," etc. This was not so; their essential part was blood-shedding (aimatekcusia ver. 22) the other things here mentioned were but accompaniments and appendages. The "meats and drinks" spoken of may refer mainly to the distinctions between clean and unclean viands, which we know were made such a point of by the Jews of the apostolic ago. (cf. Col_2:16-23 Ro 14 1Co 8; also Mar_7:15) The "diverse washings" (baptismoiv) may be taken to include both the ablutions of the priests before sacrifice, and those enjoined on the people in many parts of the Law after ceremonial defile-merit, which kind of washings had been further multiplied variously in the traditional law. (cf. Mar_7:3, 4, 8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10. Being only. See the Revision, which is much clearer. They pertained to the flesh, were outward, did not renew the spirit, and were temporal, imposed until the time of reformation. That is, until the new covenant was ushered in. Divers washings. “Baptisms” in the Greek. Immersions of the whole body were often required in the Jewish service. For examples see Exod. 29:4; Lev. 16:4; Num. 19:7; Lev. 17:15, etc. These washings were all carnal ordinances for ceremonial purification.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. [καὶ]. Not in אAD. δικαιώματα אAB.

10. μόνον ἐπί. The “which” of the A.V. refers to the “present time.” The Greek is here elliptical. The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings—being ordinances of the flesh, imposed (only) till the season of reformation.

βρώμασιν. Exodus 12; Leviticus 11; Numbers 6.

πόμασιν. Lev 10:8-9; Lev 11:34; Num 6:2-3.

διαφόροις βαπτισμοῖς. Lev 8:6; Lev 8:12; Exo 40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mar 7:1-15); and St Paul had written “Let no man judge you in meat, or in drink … which are a shadow of things to come; but the body is of Christ” (Col 2:16-17).

[καὶ] δικαιώματα σαρκός. The καὶ should be omitted, and for the δικαιώμασι of the Text. receptus we should read δικαιώματα. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c.—being only ordinances of the flesh, i.e. outward, transitory, superficial.

μέχρι καιροῦ διορθώσεως. The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Heb 8:7-12. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Mat 11:30).

ἐπικείμενα. There is no need for the “on them” of the A.V. The verb means “imposed as a burden,” “lying as a yoke.” Comp. Act 15:10; Act 15:28; Gal 5:1.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] only (consisting) in (supply οὖσαι or προσφερόμεναι, and understand ἐπί as pointing out the ground whereupon, the condition wherein, the offering of the δῶρά τε καὶ θυσίαι subsisted. Some of the ancient Commentators joined ἐπί with τελειῶσαι,—“not able to perfect.… in his conscience, only as regards meats and” … So Œc., αἱ λατρεῖαι, φησίν, οὐκ ἴσχυον ψυχικῶς τινα τελειῶσαι, ἀλλὰ περὶ τὴν σάρκα εἶχον τὴν ἐνέργειαν κ. τὰ σαρκικὰ κ.τ.λ. And so recently Ebrard. But this is not the fact, as it would be here stated. The gifts and offerings, e. g. those of the day of atonement, had far other reference than merely to meats and drinks and washings: nay, these were parables in reference to higher things. Another set joined it with λατρεύοντα, “him who serveth under condition of meats” &c. But this is questionable as to usage, and would make a very lame and dragging sentence. Thl. apparently joins ἐπί with ἐπικείμενα below: μόνον, φησίν, ἐπικείμενα τοῖς τότε ἀνθρώποις κ. διαταττόμενα περὶ βρωμάτων κ. πομάτων. Others, as Grot., Bengel, Bleek, De Wette, give ἐπί the meaning “together with,” which is hardly either philologically or contextually suitable. If δικαιώμασιν be read, then on this view it would be more likely ἄλλοις δικαιώμασιν: if δικαιώματα, it could hardly be said that the meats and drinks and washings were δικαιώματα in the same sense as the δῶρά τε κ. θυσίαι, seeing that they were only their conditions, not their cognates) meats and drinks and divers washings (probably the Writer has in mind both the legal and the Talmudical conditions imposed upon the λατρεύοντες. See the very parallel place, Col 2:16. The law prescribed much about eating: nothing about drinking, except some general rules of uncleanness, such as Lev 11:34,—and in peculiar cases, such as the prohibition of wine to the Nazarite, Num 6:3,—and to the priests when on actual service in the tabernacle, Lev 10:9. But subsequent circumstances and usage added other observances and precedents: as e. g. Dan 1:8: Hag 2:13. See Mat 23:24: Rom 14:21. So there is no necessity to suppose that the allusion is to the feasts after sacrifice (ch. 13:10), or to the passover. The διάφοροι βαπτισμοί may refer to all the various washings ordained by the law, Exo 29:4: Levit. 11:25, 28, 32, 40; 14:6-9; 15:5 ff.; 16:4, 24 ff.: Num 8:7; Num 19:17 ff. al. But it seems likely that not the sacerdotal washings, so much as those prescribed to or observed by the people, are mainly in view: such as those mentioned in Mar 7:4), ordinances of (the) flesh (i. e. belonging to flesh, as opposed to spirit. They regarded material things, gifts, sacrifices, meats, drinks, washings, which from their very nature could only affect the outward, not the inward man. Of course δικαιώματα σαρκός is in apposition with δῶρά τε καὶ θυσίαι. The ordinary reading, καὶ δικαιώμασιν, has, besides manuscript authority, these two objections against it: 1. seeing that the things mentioned were themselves δικαιώματα σαρκός, we should rather require (see above) καὶ ἄλλοις δικαιώμασιν: 2. we should have δυνάμεναι followed by ἐπικείμενα, which, however possibly allowable, would certainly be very harsh), imposed (cf. Il. ζ. 458, κρατερὴ ἐπικείσετʼ ἀνάγκη: also Act 15:10, Act 15:28, which is a remarkable parallel. ἐπεὶ δὲ ζυγὸς ἦν ὁ νόμος βαρύς, εἰκότως εἶπε τὸ ἐπικείμενα. Thl.: who then, as Œc., quotes Act 15:10) until the season of rectification (i. e. when all these things would be better arranged, the substance put where the shadow was before, the sufficient grace where the insufficient type. διόρθωσις, cf. ref. and Aristot. Polit. 8: τῶν πιπτόντων οἰκοδομημάτων κ. ὁδῶν σωτηρία καὶ διόρθωσις. See many more instances of its use in Lobeck’s note on Phryn. p. 250 f. The expression probably refers to ch. 8:8 f.,—the time when God would make with His people a better covenant. I need hardly remind the reader who has kept pace with what has been said on τὸν καιρὸν τὸν ἐνεστηκότα above, that this καιρὸς διορθώσεως is one and the same with that. Those who give another meaning there, yet agree in referring these words to Christian times).

11,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.

Which stood in [επι] . The passage should be read thus : "according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of [επι ρεστινγ υπον] meats," etc.

Meats and drinks and divers washings [βρωμασιν και πομασιν και διαφοροις βαπτισμοις] . Brwmasin, clean and unclean meats. pomasin drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Num 6:3; Lev 10:9. For baptismoiv washings see on ch. Heb 6:2.

And carnal ordinances [δικαιωματα σαρκος] . Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. Imposed [επικειμενα] . Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Act 14:10. This, however, is not probable.

Until the time of reformation [μεχρι καιρου διορθωσεως] .

Diorqwsiv N. T. o, o LXX, occasionally in Class. Diorqwma correction, amendment, Act 24:2. Diorqwsiv lit. making straight : used by medical writers of straightening a distorted limb. The verb diorqoun (not in N. T.) in LXX of mending one's ways, Jer 7:3, 5; Wisd. 9 18. Of setting up or establishing, Isa 16:5; Isa 42:7. "The time of reformation" is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on ch. Heb 1:2. The gifts and offerings were only provisional, to tide the people over to the better time.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

10, μόνον ἐπὶ βρώμ....δικ. σ.Ἶ Those offerings were unable to satisfy inan’s destiny being only ordinances of fesh combined with, resting upon, meats and drinks and divers washings.

The μόνον and the ἐπὶ Spey. both serve to limit and explain the character of the Mosaic institutions. These institutions were only ordinances of flesh, ordinances which dealt with that which is external (comp. c. vii. the accompaniments of the sacrifices, the personal requirements with which they were connected, indicated their purely outward significance.

For the use of the preposition ἐπί to express the accompanying circumstances ur conditions see 1 Thess. iv. 7; 1 Cor. ix. 10; 2 Oor. ix. 6; Gal. v. 13; Eph. ii. 10; 2 Tim. if 14. Oompare also ov. 15, 17; ὁ. vill. 6; x. 28.

The reference in Spay. καὶ πόμ. καὶ d:ad. Barr. is general, and must be taken to include the various Lovitical regulations positive and negative as to meats and drinks, developed by tradition. The mention of ‘drinke’

has caused difficulty, for the Law gave no universal directions in this respect: so Theophylact asks: πῶς suggests that the reference may be to the conditions of the Nazurite vow (Num, vi. 3), or to the injunctions laid upon tho ministoring priests (Lev. x. 9). Comp. Col. ii. 16.

For. the ‘different washings’ see Mark vii. 4. Comp. Ex. xxix. 4; Lev. xi. 25, 28 &; xvi. 4, 24 ff; Num. viii.

μέχρι x. διορθ. ἐπικείμενα) ‘Tho provisional character of the Lovitical institutions illustrates their enactment. They were impused until a season of reformation. The word διόρθωσις is not found elsewhore in biblical Greek. It is used in late Greek writers for the reformation of laws, institutions, states. Oomp. Acts xxiv. 3 διόρθωμα. The verb διορθοῦν is used in the χχ. of ‘amending ways’: Jer. vii. 3, 5 (VOT AND); comp. Wisd. ix. 18; and also of ‘sotting up,’ ‘cstablishing’: Is. xvi. 5;

Ixii. 7 (212). The thought of ‘making

straight, erect’ passes naturally iuto that of ‘making stable.’

Under different aspects this ‘reformation’ is apoken of as a ‘restitution’ (Acts iii. 21 ἀποκατάστασις), and a ‘regeneration’ (Matt. xix. 28 παλιγγενεσία).

Tho anarthrous form of the phrase (καιρὸς διορθώσεως) marks the character of the coming change. The ΝΟΥ nature of the Law shewed that it was transitory, if it did not shew the definite isgue to which it led.

‘The Greek commentators call at-

τῷ νόμῳ (Acts xv. 10, 28).

(2) ix. 11:—28. The High-pricetly Atonement under the New Covenant.

The work of the Jewish High-pricst has been indicated as the climax of the old system (2. 7); and the Highpriestly work of Christ is now considered in contrast with it. The comparison is instituted in respect of that which was the unique and supreme privilege of the Levitical High-priest, tho accors to God on tho Day of Atonement. Thus two main points come into considerntion: the entrance of the Iligh-priest into the Divine Presonce, and tho fact that the entrance was through blood.

Under this aspect the work of Christ is first (2) described gonorally in ov. 11, 12; and then the truths suggested (δ) by the shedding of His Blood (ev. 13—22), and (c) by His ontrance into the Presence of God whence Ile has not yet returned (23—28), are followed out in detail.

(a) A summary description of Christ’s High-pricatly work (11, 12).

The work of Christ as High-priest of the new order now established stands in sovereign superiority over that of the Levitical type in regard to scene, and offering, and efficacy. The tabornacle through which Ho ministered was not of this creation but heavenly (11 5). Tho blood throngh which [lo ontorod before God was not that of sacrificed animals but His own (12 4). The redemption which He obtained was not for a briof season but for ever (12 5).

* But Christ, having come a

High-priest of the good things realised, through the greater and more perfect tabernacle, not made by hands, that its, not af this creation, *nor yet through blood of goats and calves, but through His

"'Xporros δὲ παραγε-

oton blood, entered in once for all into the Holy place, having obtained eternal redemption. .

11,12. Incontrast (Χριστὸς δέ) with tho repeated entrance of the Jewish High-priest into the Holy of Holies through the blood of appointed victims Christ once for all entered into the true Sanctuary, the actual

Presence of God, through His own

blood, and obtained not a temporary but an eternal deliverance. Thus the contrast extends to the system (τὰ γενόμενα ἀγαθά), the place and modo of tho Atonomont (διὰ τῆς μ. καὶ red. ox, διὰ τοῦ ἰδ. at), the issuo (αἱών Aurp.). In all these points tho ‘parablo’ finds fulfilment.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.