Hebrews 9:8

In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.

I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, Heb 9:8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.

II. That the first tabernacle was only a figure for the time then present, Heb 9:9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.

III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (Heb 9:9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.

IV. The Holy Ghost hereby signifies that the Old Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, Heb 9:10. Their imperfection lay in three things: - 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation, - of clearer light as to all things necessary to be known, - of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God, - of greater liberty and freedom both of spirit and speech - and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.

V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (Heb 9:11, Heb 9:12), and he illustrates it very fully. For,

1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing fRom. the priestly office of Christ.

2. Christ is a high priest by a greater and more perfect tabernacle (Heb 9:11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.

3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,

4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.

5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (Heb 9:13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (Heb 9:14): How much more shall the blood of Christ, etc. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Heb_9:8

The Holy Ghost thus signifying

The overtones of Judaism:

Musicians tell us that the quality of the voice in song depends upon its overtones; that is, the accordant notes which are heard sounding faintly above the fundamental tones.

It is the same peculiarity which gives the silvery ring to some voices in speech. And so as we listen to the voices of the Law and of the Prophets, we find a wondrous, and, to some, a mysterious charm. But the ear that has been trained by the same master-skill that taught their lips, solves the secret of the spell, and catches with delight, through the deep thunder utterances, the glad overtones of the coming gospel. (Sarah F. Smiley.)

The way into the holiest of all

1. He expoundeth what the high priests going through the veil but once a year did mean, saying the Holy Ghost signified something thereby. Then

(1) The Holy Ghost is the Author of these ordinances of Levi, and of matters appointed about that old tabernacle, as of the expressions of His own mind to the Church, and so He is very God.

(2) The Holy Ghost is a distinct Person of the Godhead, exercising the proper actions of a person, subsisting by Himself; directing the ordinances of the Church, and interpreting the meaning of the types unto the Church.

(3) The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical ordinances, because the Holy Ghost was rhea teaching them the meaning.

(4) Those rites and ceremonies were not so dark in themselves, as they could not be in any sort understood, but were expressions of the mind of God to the Church of that time.

2. That which the Holy Ghost did signify was this: that the way unto the holiest of all was not yet made manifest, while as the first tabernacle was yet standing. (D. Dickson, M. A.)

The mind of the Holy Spirit manifested in the institutions of religion

I. THE DIVINE ORDINANCES AND INSTITUTIONS OF WORSHIP ARE FILLED WITH WISDOM SUFFICIENT FOR THE INSTRUCTION OF THE CHURCH IN ALL THE MYSTERIES OF FAITH AND OBEDIENCE.

II. IT IS OUR DUTY, WITH ALL HUMBLE DILIGENCE, TO INQUIRE INTO THE MIND OF THE HOLY GHOST IN ALL ORDINANCES AND INSTITUTIONS OF DIVINE WORSHIP. Want hereof lost the Church of Israel.

III. ALTHOUGH THE LORD CHRIST WAS NOT ACTUALLY EXHIBITED IN THE FLESH UNDER THE OLD TESTAMENT, FOR HAD ACTUALLY OFFERED HIMSELF UNTO GOD FOR US, YET HAD RELIEVERS THEN AN ACCESS INTO THE GRACE AND FAVOUR OF GOD, THOUGH THE WAY, THE CAUSE AND MEANS OF IT WAS NOT MANIFESTLY DECLARED UNTO THEM.

IV. THE DESIGN OF THE HOLY GHOST IN THE TABERNACLE, AND IN ALL ITS ORDINANCES AND INSTITUTIONS OF WORSHIP, WAS TO DIRECT THE FAITH OF BELIEVERS UNTO WHAT WAS SIGNIFIED BY THEM.

V. TYPICAL INSTITUTIONS, ATTENDED DILIGENTLY UNTO, WERE SUFFICIENT TO DIRECT THE FAITH OF THE CHURCH UNTO THE EXPECTATION OF THE REAL EXPIATION OF SIN, AND. ACCEPTANCE WITH GOD THEREON.

VI. THOUGH THE STANDING OF THE FIRST TABERNACLE WAS A GREAT MERCY AND PRIVILEGE, YET THE REMOVAL OF IT WAS A GREATER; FOR IT MADE WAY FOR THE BRINGING IN OF THAT WHICH WAS BETTER.

VII. THE DIVINE WISDOM IN THE ECONOMY AND DISPOSAL OF THE REVELATION OF THE WAY INTO THE HOLIEST, OR OF GRACE AND ACCEPTANCE WITH HIMSELF, IS A BLESSED OBJECT OF OUR CONTEMPLATION.

VIII. THE CLEAR MANIFESTATION OF THE WAY OF REDEMPTION, OF THE EXPIATION OF SIN, AND PEACE WITH GOD THEREON, IS THE GREAT PRIVILEGE OF THE GOSPEL.

IX. THERE IS NO ACCESS INTO THE GRACIOUS PRESENCE OF GOD, BUT BY THE SACRIFICE OF CHRIST ALONE. (John Owen, D. D.)

An intimation of nearer warship:

The idea is, that the exclusion from the inner part of the Jewish tabernacle, and the all but entire restriction of religious service to the outer part, signified perfect intercourse with God not yet granted, the highest and therefore abiding form of religion a thing yet to come. The writer would have his readers see, in the mere fact of such a division of the tabernacle into a first and second chamber, a Divine intimation that there was a higher boon, a nearer approach to, a more intimate fellowship with God in store for men, which for the present was denied. The first part of the tabernacle, he would say, is yours; the second in its spiritual significance belongs to the future, to the time of Messiah, when all things are to undergo renovation. To cling to legal worship then as something that must last for ever is to shut your ear to the voice of the sanctuary itself, by its very structure bearing witness to its own insufficiency, and saying to all who have ears to hear: I am not for aye. I have a first and a second chamber, a near and a nearer to God. The first and the near is yours, oh, people of Israel, for daily use; the second and the nearer is as good as shut against you. When that which is perfect is come, the nearer will be accessible to all, and the veil and the place outside and all the services that now go on there will cease toy exist. (A. B. Bruce, D. D.)

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

Heb 9:8-10. The Holy Ghost — By whom the Mosaic ritual was prescribed; signifying — By this difficulty of entrance, and the necessity of the incense-cloud and the atoning blood; that the way into the holiest of all — Namely, into heaven, the place of God’s immediate presence, represented by the inward tabernacle; was not yet made manifest — Not so clearly and fully revealed; while the first tabernacle, and its service, was yet standing — Retained its station and use: or, in other words, while the Jewish economy lasted. This lasted, according to the mind of God, until the death of Christ, and no longer: until which time both Christ himself, and all his disciples, continued to observe all its services, for he was made under the law of it. So long it continued by divine appointment. Its abolition, however, was, properly speaking, not declared until the day of pentecost, when, by the extraordinary effusion of the Holy Ghost, the foundation of the gospel church, with its state, order, and worship, was solemnly laid; and a new way of worship being established, the abrogation of the old was shown. But through the patience of God, the Jewish worship, though no longer acceptable to him, continued until the destruction of the temple, city, and people, some years after. Which tabernacle, with all its furniture and services, was a figure — Παραβολη, a parable, that is, a parabolical or emblematical instruction; for the time then present — During the continuance of that service and way of worship. Or, as the original may be interpreted, Which figure (or parabolical instruction) continues till this present time, namely, in the like service performed in the temple; according to which, namely, time, or during which, gifts and sacrifices, προσφερονται, are offered, μη δυναμεναι, which cannot make him who does the service, τον λατρευοντα, the worshipper, whether the priest, or him who brings the offering, perfect — As to his conscience, so that he should be no longer conscious of being under the guilt or power of sin, or should have a full assurance that his sins are forgiven. Doddridge understands the verse in a rather different sense, thus: “Which, far from being the grand and ultimate scheme, is only a kind of allegorical figure and parable, referring to the glorious displays of the present time: in which, nevertheless, there is hitherto a continuance of the temple-service; so that gifts and sacrifices are still offered, which yet in the nature of things, are not able to make the person who performs the service perfect, with respect to the conscience; as they refer not to the real expiation of guilt, but only to averting some temporal evils which the law denounces on transgressors.” This, he adds, I take to be of the greatest importance for understanding the Mosaic sacrifices, namely, “that they were never intended to expiate offences to such a degree as to deliver the sinner from the final judgment of God in another world; but merely to make his peace with the government under which he then was, and furnish him with a pardon pleadable against any prosecution which might be commenced against him in their courts of justice, or any exclusion from the privilege of drawing near to God, as one eternally at peace with him, in the solemnities of his temple worship.” Which service stood, or consisted, only, or chiefly, in meats and drinks — Or in divers ceremonious observances concerning these things; in the distinction between different kinds of meats, clean or unclean, and drinks, some of which were allowed, and others denied, to priests in some circumstances, and to Nazarites in others; and divers washings — Either of the whole body, or of a part of it, in water, as different occasions demanded; and carnal ordinances — Various injunctions relating to the purification of the flesh, imposed on them as necessary to be observed; until the time of reformation — Namely, of the worship of God by Christ, who was to abolish the Levitical services, and to introduce a worship in spirit and in truth, which might be performed in every place.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8. The Holy Ghost—By whose mind this whole system of symbols was framed.

The way—Of access to, through Christ.

Into the holiest of all— As all agree, not the earthly but the heavenly holiest is here designated.

Not yet made manifest—For, while the first tabernacle maintained its standing as type, the antitype could not coexist with it. Its standing as type ceased when Christ went through the transition from earth to heaven, of which the high priest’s transition from the holy to the holiest was a shadow. For the holy stands for this world; the veil for the visible firmamental heaven; and the holiest for the highest heaven. Thus:—

TYPICAL.ANTITYPICAL. 1. Jewish high priest.Our High Priest. 2. Passing.Ascending.3. From the holy to the holiest.From earth to the highest heaven.4. Through the veil.Through the firmamental heaven.5. After offered victims.After offering of himself. 6. Once a year.Once for all.7. For our symbolical justification.For our real justification.It was thus by the real that the ideal is banished. By Christ’s death and ascension the antitype comes, and the type vanishes. The true high priest passes through the true tabernacle to the true holiest, and the first tabernacle loses its standing.

The first tabernacle—Does this mean the first or front apartment of the tabernacle, (as in Heb_9:2; Heb_9:6,) or does it mean the entire earthly tabernacle, including both apartments, as being first in relation to the heavenly as its second? The run of English commentators maintains the second view; the later German, as Lunemann and Delitzsch, followed by Alford, the first. We are obliged to coincide with those who maintain the second view. Lunemann’s view involves what seems to us the absurdity, that Christ’s redemptive entrance into heaven would be forestalled by the continued standing of the front apartment, but not by that of the second. You must abolish the holy in order to his heavenly entrance, but not the holiest. Why so? If the coming in of the antitype requires the cessation of the type, surely the holiest is much more a type of the atonement and the heavenly entrance than the holy. But certainly it is the whole tabernacle which must fade away before the antitypical fulfilment. Delitzsch argues “that it is not likely” that, having just called the front apartment the first tabernacle, he would use the same term in a changed sense. But our writer does, according to Delitzsch’s own interpretation, do just that when he calls the earthly holiest and the heavenly holiest by the same name, in the Greek of Heb_9:3; Heb_9:8, without any other warning than the context affords. Alford argues that the heavenly would in truth be the first tabernacle. But that would be making the antitype precede the type. Doubtless the heavens are earlier than any earthly structure, but not necessarily as a tabernacle for the redeemed or the Redeemer. “I go to prepare a place for you,” said Christ to the disciples; and it was his earthly death that made the place preparable. Without that death there were no tabernacle for us in heaven. And just now is the time to say, that the terms first tabernacle and second tabernacle, in Heb_9:2; Heb_9:6-7, cannot mean that there were literally two tabernacles. Such a terminology contradicts the entire usus loquendi of Scripture, which wholly unknows more than one tabernacle. The plain meaning of first tabernacle and second in those three verses is, so much of the tabernacle as is first, or front in order, and second, so much as is rear. This is a familiar Latinism, and Lunemann admits that, as suggested by Valckner, it is a perfectly allowable interpretation. We think it undoubtedly the true one. For, very plainly, while the first and second tabernacle of the previous verses are correlative to each other, the first tabernacle of this verse is antithetical and typical to the more perfect tabernacle of Heb_9:11.

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

9:8 was not freely open: Free entrance into the presence of God was not available to all of the people under the old covenant system. • The outer room of the Tabernacle, which served as a sacred barrier keeping the people from the presence of God in the Most Holy Place, was symbolic of the whole system. Under that system, people were kept out of God’s presence rather than led into it.

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

Heb 9:8. Δηλοῦντος, signifying) as it were a thing which would have otherwise remained concealed from us; so δηλοῖ, showeth or signifieth, ch. Heb 12:27.—πεφανερῶσθαι, was made manifest) The same word occurs, Heb 9:26.—τῶν ἁγίων, the holy place or sanctuary) [viz. the heavenly sanctuary]. The plural in the Greek corresponds to the singular in the Hebrew. As the holy place was to the holy of holies, so the whole Levitical tabernacle was to the heavenly sanctuary; then, as the holy place prevented the people from having access to the holy of holies, so the whole tabernacle prevented an entrance into the heavenly sanctuary. Therefore πρώτης, first, which immediately follows, has a parabolic amphibology: if we understand it of place, it denotes the anterior part of the tabernacle, as opposed to the holy of holies; but if of time, it denotes the whole Levitical tabernacle, as opposed to heaven.—ὁδὸν, the way) much less εἴσοδον, entrance; comp. ch. Heb 10:19-20.—ἐχούσης στάσιν, having as yet a standing) A suitable phrase.מעמד, LXX., στάσις. When Paul was writing, the temple, or first tabernacle, was not yet destroyed; but still it had no standing (or status) any longer, from the time that the veil had been rent; and when its standing was broken up, the tabernacle itself soon after was utterly destroyed.

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

Heb_9:8. Now follows (apparently as a subordinate thought) the main consideration, with a view to which the author has been led more fully to describe the ἅγιον κοσμικόν and the δικαιώματα λατρείας of Heb_9:1.

τοῦτο δηλοῦντος τοῦ πνεύματος ἁγίου] the Holy Ghost indicating this very thing (following).

τοῦτο] has the emphasis, and acquires its development of contents by means of μήπω πεφανερῶσθαι … στάσιν.

τοῦ πνεύματος ἁγίου] The arrangement of the sanctuary and priesthood prescribed by God to Moses is thought of by our author as carried into effect by Moses under the assistance and guidance of the Holy Ghost; the idea expressed in that arrangement might therefore very easily be represented as an indication designed by the Holy Ghost.

μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν] that the way of the sanctuary is not yet manifested, so long as the fore-tabernacle still exists.

τῶν ἁγίων] is erroneously apprehended by the Peshito and Schulz (comp. also Zeger) as masculine. It is neuter. Does not, however, as Heb_9:2, denote the Holy Place, but, as Heb_9:12; Heb_9:24-25; Heb_10:19; Heb_13:11 (comp. also τὸ ἅγιον, Lev_16:16-17; Lev_16:20, al.), the Most Holy Place, and that not the earthly one (Kurtz),for that would be a trifling statement; whereas surely τοῦτο δηλοῦντος τοῦ πνεύματος ἁγίου prepares the way for a deeper truth, vid. infra,but the heavenly reality, the throne of the Godhead.

ἡ τῶν ἁγίων ὁδός signifies the way to the Most Holy Place. Comp. Mat_10:5 : εἰς ὁδὸν ἐθνῶν; Jer_2:18 : τῇ ὁδῷ Αἰγύπτου, al.; Kühner, II. p. 176, Obs. 4; Winer, Gramm., 7 Aufl. p. 176.

ἔχειν στάσιν further means: to have existence, to exist. We have not, however, with Böhme, to import into it a secondary reference to firmness or legal validity, and ἡ πρώτη σκηνή is not the one first in point of time, i.e. the earthly, Jewish sanctuary in opposition to the heavenly (Hunnius, Seb. Schmidt, Carpzov, Semler, Baumgarten, Bloomfield, al.), still less the tabernacle in opposition to the later temple (Peirce, Sykes), but the fore-tabernacle or Holy Place, in opposition to the interior tabernacle or Most Holy Place. The thought is: by the ordering that the Most Holy Place, the presence-chamber and place of manifestation of God, might not be entered, save on one single day of the year, and by the high priest alone, while the daily Levitical service of the priests is accomplished in the Holy Place, and thus approach to the former debarred and shut off by the latter, the Holy Ghost proclaims that so long as the Levitical priesthood, and consequently the Mosaic law in general, continues, the immediate access to God is not yet permitted; that thus, in order to the bringing about and rendering possible of a full and direct communion with God, the Old Testament covenant-religion must first fall, and the more perfect one brought in by Christ (Heb_9:11) must take its place. Comp. Mat_27:51, as also Josephus, Antiq. iii. 3. 7 : τὴν δὲ τρίτην μοῖραν [τῆς σκηνῆς] μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις.

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.

Of that yearly rite and ceremony he gathereth that the way was not by such sacrifices opened into heaven, which was shadowed by the Holiest of all. For why did the high Priest alone enter in thither, shutting out all other, and that to offer sacrifices there both for himself and for others, and after did shut the Holiest of all again?

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

The Holy Ghost--Moses himself did not comprehend the typical meaning (Pe1 1:11-12).

signifying--by the typical exclusion of all from the holiest, save the high priest once a year.

the holiest of all--heaven, the antitype.

the first tabernacle--the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19-20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Heb 4:16; Heb 7:19, Heb 7:25; Heb 10:19, Heb 10:22; by sight hereafter, Isa 33:24; Rev 11:19; Rev 21:2-3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.

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 8. The Holy Ghost this signifying] These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.

The way into the holiest] That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.

I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favour possible.

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

(8) That the way into the holiest of all was not yet made manifest.—Rather, that the way into the sanctuary has not yet been made manifest. By “sanctuary,” or “holy place,” is here meant the Holy of Holies; not, however, as existing upon earth, in type and figure, but in the sense of Heb_8:2; Heb_9:24. These external arrangements show that the way into the Holy Place (of the Tabernacle) is not open: by this the Holy Spirit, whose word we are reading whenever we trace the injunctions of the Law, teaches this lesson, that the way into God’s immediate presence is not yet manifest.

While as the first tabernacle was yet standing.—Rather, while the first tabernacle yet has place (or, standing), i.e., whilst there exists such a distinction as that between “the first Tabernacle” (Heb_9:6), and “the second.” It is impossible to understand “the first Tabernacle” in any other sense than that which it bears in the early part of the sentence—the Holy Place as distinguished from the Holiest of all. This outer Tabernacle, however, may be looked at from different points of view. On the one hand, it was the place from which (as well as from the inner sanctuary) the people generally were excluded; and on the other, it was the place beyond which the ministration of the priests in general might not extend. It is the latter that corresponds to the thought of this verse. The contrast between the body of priests and the people hardly meets us once in the whole Epistle, except in a very small number of general statements (Heb_7:14; Heb_8:4; Heb_9:6); the only contrast is between the one Priest or High Priest and all who approach unto God through Him. Not the Jewish economy, but that to which it pointed, is the subject of the writer’s thoughts: Christ’s people are now the priests, who offer through Him their constant sacrifice. (See Heb_12:28; Heb_13:10; Heb_13:13; Heb_13:15.) Those who ministered in “the first Tabernacle” (who are looked upon merely as substitutes for the people, performing the “services” in their place, and as their representatives) were excluded, not from entrance only, but even from sight of the place of God’s presence. What was thereby “signified” we have already seen.

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

8. that the way into the holiest … was not yet made manifest] Entrance into the Holiest symbolised direct access to God, and the “way” into it had not been made evident until He came who is “the way, the truth, and the life” (Joh_14:6). He is “the new and living way” (Heb_10:19-20).

while as the first tabernacle was yet standing] Rather, “while yet the outer Tabernacle is still standing,” i.e. so long as there is (for the Temple, which represented the continuity of the Tabernacle and the Old Covenant, had not sunk in flames, as it did a few years later) an outer Tabernacle, through which not even a Priest was ever allowed to enter into the Holiest. Hence the deep significance of the rending of the veil of the Temple from the top to the bottom at the Crucifixion. (Mat_27:51).

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.

The Holy Ghost this signifying,.... This shows that the Holy Ghost existed under the Old Testament; that he is a distinct person in the Godhead, a personal act being here ascribed to him; that he is truly and properly God, the God whose service the priests accomplished in the tabernacle; and by whom Moses was admonished to make all things in it according to the pattern, and by whom the high priest was warned not to come at all times within the vail; moreover, that the Levitical ordinances were of God, and that they had a spiritual signification; that the Old Testament saints were not without some knowledge of the spiritual meaning of them; and that the Holy Ghost was the author of that knowledge; particularly by enjoining the high priest to enter within the vail but once a year, he gave a plain and strong intimation,

that the way into the holiest of all was not yet manifest, while as the first tabernacle was yet standing; by which is meant, not only the first part of the tabernacle, as in Heb 9:2 but the whole of it; and not only that, but the temple built in its room, and also the whole Levitical service is included; and the sense is, that while the tabernacle and tabernacle worship, the temple and temple service, were in being, "the way into the holiest of all was not yet manifest": the Vulgate Latin and all the Oriental versions render it, "the way of the saints"; of the priests who ministered in holy things, and were holy to the Lord, and of all the saints that lived before Christ; not that they did not go to heaven, but their way to it was not so manifestly known; life and immortality were not so clearly brought to light, as now by the Gospel; though rather it designs holy places, even heaven itself, which was typified by the holy place within the vail; and may be called the holiest of all, it being the residence of the holy God, holy angels, and holy men, and is sanctified by the presence of Christ, for his people, and where perfect holiness will be the glory of it: the way to it is not by works of righteousness done by men, which being imperfect cannot justify, and so not save, though this is the way men naturally seek and take; but Christ is the only way, and he is the plain, pleasant, and safe one: now let it be observed, that heaven was not shut to the Old Testament saints; there was a way into it for them, and they went the same way New Testament saints do; and that way was in some measure known, but it was not fully manifested; it lay hid in obscure prophecies, types, shadows, and sacrifices; hence being more clearly revealed under the Gospel dispensation, in comparison, of its former obscurity, and with respect to the manifestation of it, it is called a "new way".

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

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

Ver. 8. The way into the holiest] That is, into heaven, typified thereby.

Was not yet made manifest] In regard of performance, and that evidence of faith and doctrine that is held forth under the gospel. The mystery of Christ was manifested piece meal and parcel wise, Heb 1:1.

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.

The Holy Ghost - Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.

This signifying - That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest.

That the way into the holiest of all - Into heaven - of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God - the Shekinah - dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.

Was not yet made manifest - The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.

While as the first tabernacle was yet standing - As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a “proof” that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit “designed” that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.

(1)It was a mere “symbol,” and not the “reality” - showing that the true way was not yet fully understood.

(2)It was entered but once a year - showing that there was not access at all times.

(3)It was entered only by the High Priest - showing that there was not free end full access to all the people.

(4)It was accessible only by Jews - showing that the way in which all men might be saved was not then fully revealed.

The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to prevent people from coming before the symbol of the divinity, and was, therefore, an “imperfect system.” All these obstructions are now removed; the Saviour - the great High Priest of his people - has entered heaven and “opened it to all true believers,” and all of every nation may now have free access to God; see Heb 9:12; compare Heb 10:19-22.

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

The Holy Ghost signifying this. Here the apostle begins to tell us in what manner the sanctuary was a figure of things in the new law of Christ. The holy of holies was a figure of heaven, and this prohibition of any one going into it, was to signify that the way to heaven was not to be made manifest, nor to be opened, as long as the former tabernacle and law subsisted; that it was not to be opened till Christ, the high priest of the new testament, first entered, by shedding his blood on the cross, and by his glorious ascension. (Witham) --- But when Christ expired, the veil of temple was rent asunder, to shew that the way to heaven was now laid open to mankind.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Holy Ghost this signifying; God the Spirit himself, the third relation in the Deity, the author of all the Mosaical institutions, who commanded all these ritual, ceremonial services in this tabernacle to be performed, who revealed all this to Moses, and who inspired him with it, Lev 16:1,2, the most infallible interpreter of his own institutions, declared by these signals and types, and demonstrated by the frame of ordinances, then given to the church, in these expressions, Exo 30:10; Lev 16:2,12-15,17; the veil ever covering the holy of holiest, but only on the day of expiation, when it was drawn aside, and that laid open.

That the way into the holiest of all was not yet made manifest; the true and very means to God’s presence in heaven itself, which is only by Christ the great High Priest, through whose blood we can come to the throne of his grace there boldly, Heb 10:19-22, and by the perfect work of his Spirit on us, can enter with him into the holy of holiest in heaven; this was not so plainly, clearly, fully, universally known as afterwards by the shedding of Christ’s blood, and the revelation of it in the gospel to all the world. Christ was revealed to the Hebrews, and all these ceremonial ordinances did hold him out, and by him only the saints under that covenant administration got to heaven; yet the manifestation of it was obscure in comparison of what it is since.

While as the first tabernacle was yet standing; while the Mosaical covenant administration was to continue, till the coming of Christ in the flesh, and perfecting the work by his death, for the space of near one thousand five hundred years, was the true, right, and proper way for entering into heaven, darkly, and obscurely, and typically revealed unto the church; when by the death of Christ the veil of the holy of holiest was rent asunder, heaven laid open to be seen, and entered into by all penitent believing sinners through Christ, every day in their duties, and then in their persons, Mat 27:51.

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

The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.

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

The apostle, in this verse, declares the spiritual use and signification of the Levitical service, and what the Holy Ghost did intend thereby; namely, that the true and proper means to enter into heaven, the holy of holies, was not so fully and clearly manifested; and that heaven, represented by the holy of holies, was as yet inaccessible; for Christ first entered into heaven as our forerunner, with his blood to appear before God, and thereby to prepare the way for our entrance after him.

Hence learn, 1. That the Holy Ghost’s design, in all the Levitical service, was to direct the faith of believers to Christ the promised Messiah, who was signified thereby; the Holy Ghost thus signifying.

Learn, 2. That although typical institutions, attended diligently unto, were sufficient to direct the faith of the Jews unto the expectation of a real expiation of sin, and a gracious acceptance with God thereupon; yet the clear manifestation of the way of expiation of sin by the blood of Christ, is the great privilege and discovery of the gospel.

Learn, 3. Although the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater, because it made way for the bringing in of that which was much better, the gospel state.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. The Holy Ghost this signifying. The divine arrangement, which suffered only the high priest to enter into the Holiest of all, signified that the way into the Holy of Holies above had not yet been made manifest or revealed to men. It required the Gospel to open the way. The vail was yet over the mystery of redemption. While as the first tabernacle was yet standing. So long as the first tabernacle or temple worship stood as the divine service, the true and living way opened up through Christ was not made manifest. Even the high priest himself could go to the “mercy seat” only once a year.

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.

the most holy place

Possible meanings are 1) the inner room of the tabernacle on earth or 2) God's presence in heaven.

the first tabernacle was still standing

Possible meanings are 1) "the outer room of the tabernacle was still standing" or 2) "the earthly tabernacle and the sacrificial system still existed." (See: Metonymy)

This was an illustration

"This was a picture" or "This was a symbol"

for the present time

"for now"

that are now being offered

This can be stated in active form. AT: "that the priests now offer" (See: Active or Passive)

are not able to perfect the worshiper's conscience

The writer speaks of a person's conscience as if it were an object that could be made better and better until it was without fault. A person's conscience is his knowledge of right and wrong. It is also his awareness of whether or not he has done wrong. If he knows he has done wrong, we say that he feels guilty. AT: "are not able to make the worshiper free from guilt" (See: Metaphor)

the worshiper's conscience

The writer appears to refer to only one worshiper, but he means all those who came to worship God at the tabernacle. (See: Generic Noun Phrases)

until the time of the new order

"until God created the new order"

new order

"new covenant"

translationWords

Holy Spirit

holy place

tabernacle

gift

sacrifice

perfect

conscience

flesh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. τὴν τῶν ἁγίων ὁδόν. Entrance into the Holiest symbolised direct access to God, and the “way” into it had not been made evident until He came who is “the way, the truth, and the life” (Joh 14:6). He is “the new and living way” (Heb 10:19-20).

τῆς πρώτης σκηνῆς ἐχούσης στάσιν. “While yet the outer Tabernacle is still standing,” i.e. so long as there is—for the Temple, which represented the continuity of the Tabernacle and the Old Covenant, had not sunk in flames, as it did a few years later—an outer Tabernacle, through which not even a Priest was ever allowed to enter into the Holiest. Hence the deep significance of the rending of the veil of the Temple from the top to the bottom at the Crucifixion (Mat 27:51).

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.

8.] the Holy Spirit signifying (by the typical arrangement of the sanctuary, excluding all from it except the high priest once a year: δηλοῦντος is not, as Semler, to be referred back to the prophecy of Jeremiah above quoted. We often have the verb in this meaning of ‘signifying by a representation:’ so in ch. 12:27, and Jos. Antt. iii. 7. 1, περιτίθεται τὸν μαναχασὴν λεγόμενον, βούλεται δὲ συνακτῆρα μὲν δηλοῦν, διάζωμα δʼ ἐστὶ κ.τ.λ.: ib. 7. 7, δηλοῖ δὲ καὶ τὸν ἥλιον κ. τὴν σελήνην τῶν σαρδονύχων ἑκάτερος: cf. also viii. 6. 2. See Libanius and Hermogenes in Wetst. In the latter, δηλοῦν, “subindicare,” is opposed to φανερῶς λέγειν) this (which follows), that the way to (‘of:’ so in reff.,—see Kühner ii. p. 176, Anm. 4: but not in τὴν εὐθὺς Ἄργους κἀπιδαυρίας ὁδόν, Eur. Hipp. 1197, where the genitives are governed by εὐθύς: cf. εὐθὺς σφῶν … πλεῖν, Thuc. viii. 96, and Lob. on Phryn. p. 144) the holy places (i. e. the true holy places in heaven: for it is of antitype, not of type, that the Writer is here speaking. Hence there is no danger of mistaking τὰ ἅγια here for the outer tabernacle: it is as in reff., and τὸ ἅγιον in Eze 41:23 and Lev 16:16, Lev 16:17, Lev 16:20, Lev 16:23, Lev 16:27, the holy place κατʼ ἐξοχήν. Syr. has a curious rendering—“the way of the holy ones” (masc.)) has not yet been manifested (not, had not: the present form is maintained throughout: see below) while the first tabernacle is as yet standing (what first tabernacle? That which was first in time, or first in order of space? Clearly the latter, which has already been used in ver. 6: no reason can be given for changing the sense to the temporal one, especially as the Writer is regarding the whole as present, and drawing no contrast as to time. In fact, if time be regarded, the heavenly, not the earthly tabernacle is the first. Still less, with Peirce and Sykes, can we understand the tabernacle in the wilderness, as distinguished from the temple: which would yield no assignable sense. Bleek supposes that ἡ πρώτη σκηνή, thus understood, symbolizes the whole Jewish Levitical worship which took place in the first or outer tabernacle: Ebrard, that the whole, exterior and interior tabernacle, is symbolical, the exterior of relative, the interior of absolute holiness: and he sees an equality of ratios which he thus expresses—πρώτη σκηνή: ἅγια ἁγίων:: (πρώτη σκηνή + ἅγια ἁγίων): Christ. But both of these ideas are well refuted by Delitzsch, who reminds us that the first as well as the second tabernacle was symbolical of heavenly things. Thl. says, ἄρχεται λοιπὸν ἀναγωγικώτερον θεωρεῖν τὰ περὶ τῶν σκηνῶν, καὶ φησίν, ὅτι ἐπειδὴ τὰ μὲν ἅγια τῶν ἁγίων ἄβατα ἦν τοῖς ἄλλοις ἱερεῦσιν, ἂ τύπος εἰσὶ τοῦ οὐρανοῦ, ἡ μέντοι πρώτη σκηνή, τουτέστιν ἡ μετὰ τὸ ἔξωθεν θυσιαστήριον τὸ χαλκοῦν πρώτη εὐθὺς οὖσα, βάσιμος ἦν αὐτοῖς διὰ παντός, σύμβολον οὖσα τῆς κατὰ νόμον λατρείας, ἑδηλοῦτο συμβολικῶς, ὅτι ἕως οὗ ἵσταται ἡ σκηνὴ αὕτη, τουτέστιν ἕως οὗ κρατεῖ ὁ νόμος καὶ αἱ κατʼ αὐτὸν λατρεῖαι τελοῦνται, οὐκ ἔστι βάσιμος ἡ τῶν ἁγίων ὁδός, τουτέστιν ἡ εἰς τὸν οὐρανὸν εἴσοδος, τοῖς τὰς τοιαύτας λατρείας ἐπιτελοῦσιν, ἀλλὰ τούτοις μὲν ἀφανής ἐστι καὶ ἀποκέκλεισται, μόνῳ δὲ τῷ ἑνὶ ἀρχιερεῖ χριστῷ ἀφωρίσθη ἡ ὁδὸς αὕτη. The phrase στάσιν ἔχειν, besides ref. Polyb., occurs in Plut. Symp. viii. 8, εἰ νέα πάθη τότε πρῶτον ἔσχεν ἐν τῇ φύσει γένεσιν κ. στάσιν: and in Dion. Hal. vi. p. 415, μέχρις ἂν οὐρανός τε καὶ γῆ τὴν αὐτὴν στάσιν ἔχωσι. See other examples in Kypke. On the sense, cf. Jos.Antt. iii. 7. 7, τὴν δὲ τρίτην μοῖραν (τῆς σκηνῆς) μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι τοῖς ἀνθρώποις),

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

The Holy Ghost. Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this.

The way into the holiest of all [την των αγιων οδον] . Lit. the way of the holies. For the construction comp. odon ejqnwn way of the Gentiles, Mr 10:5. The phrase N. T. o. Twn ajgiwn as in vers. 12, 24, 25; Heb 10:19. While as the first tabernacle was yet standing (eti thv prwthv skhnhv ejcoushv stasin). By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Exoushv stasin, lit. had standing. The phrase N. T. o. Stasiv everywhere in N. T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A. V. implies, but remained a recognized institution.

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

8. τοῦτο δηλ. τοῦ wv. τ. dy.) Vulg. hoc significante spiritu sancto. There is a divine meaning both in the words of Scripture and in the ordinances of worship. The Spirit which inspired the teuching and fixed the ritual Himself discloses it, and this He does continuously (δηλοῦντος not δηλώσαντος) as long as the veil rests over any part of the record. For &»- i, 14.

Compare the words of Theophy-

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.