6Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, 7but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. 8The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, 9which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, 10since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.

      11But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; 12and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. 13For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, 14how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?

      15For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 16For where a covenant is, there must of necessity be the death of the one who made it. 17For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. 18Therefore even the first covenant was not inaugurated without blood. 19For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20saying, “THIS IS THE BLOOD OF THE COVENANT WHICH GOD COMMANDED YOU.” 21And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. 22And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.

      23Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. 24For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. 26Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. 27And inasmuch as it is appointed for men to die once and after this comes judgment, 28so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.

Parallel Verses

New American Standard Bible (©1995)
For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place.

GOD'S WORD® Translation (©1995)
A tent was set up. The first part of this tent was called the holy place. The lamp stand, the table, and the bread of the presence were in this part of the tent.

King James Bible
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

Douay-Rheims Bible
For there was a tabernacle made the first, wherein were the candlesticks, and the table, and the setting forth of loaves, which is called the holy.

Darby Bible Translation
For a tabernacle was set up; the first, in which were both the candlestick and the table and the exposition of the loaves, which is called Holy;

English Revised Version
For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the shewbread; which is called the Holy place.

Webster's Bible Translation
For there was a tabernacle made; the first, in which was the candlestick, and the table, and the show-bread; which is called the sanctuary.

Weymouth New Testament
For a sacred tent was constructed--the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place.

World English Bible
For a tabernacle was prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place.

Young's Literal Translation
for a tabernacle was prepared, the first, in which was both the lamp-stand, and the table, and the bread of the presence -- which is called 'Holy;'

Cross References

Exodus 25:8 "Let them construct a sanctuary for Me, that I may dwell among them.

Exodus 25:9 "According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it.

Exodus 25:23 "You shall make a table of acacia wood, two cubits long and one cubit wide and one and a half cubits high.

Exodus 25:30 "You shall set the bread of the Presence on the table before Me at all times.

Exodus 25:31 "Then you shall make a lampstand of pure gold. The lampstand and its base and its shaft are to be made of hammered work; its cups, its bulbs and its flowers shall be of one piece with it.

Exodus 26:1 "Moreover you shall make the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet material; you shall make them with cherubim, the work of a skillful workman.

Exodus 26:33 "You shall hang up the veil under the clasps, and shall bring in the ark of the testimony there within the veil; and the veil shall serve for you as a partition between the holy place and the holy of holies.

Leviticus 24:5 "Then you shall take fine flour and bake twelve cakes with it; two-tenths of an ephah shall be in each cake.

Matthew 5:15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house.

Matthew 12:4 how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone?

Hebrews 9:25 nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 9

The apostle, having declared the Old-Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (v. 1-5). II. Of the worship and services performed in the tabernacle (v. 6, 7). III. He delivers the spiritual sense and the main design of all (v. 8 to the end).

Verses 1-7

Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.

1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.

2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, v. 4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num. 17. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zec. 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God-that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (v. 5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.

II. From the description of the place of worship in the Old-Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, v. 6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?

1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.

2. Into the second, the interior part, went the high priest along, v. 7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, v. 7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.

Calvin's Commentary

1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

1. Habebat quidem prius illud justificationes cultus et sanctum mundanum:

2. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

2. Tabernaculum enim primum compositum erat, in quo candelabrum et mensa et panum propositio; quod dicitur sanctuarium.

3. And after the second veil, the tabernacle which is called the Holiest of all;

3. Post secundum autem velum tabernaculum quod sancta sanctorum dicitur;

4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

4. Aureum habens thuribulum et arcam foederis undique coopertam auro, in qua urna aurea habens manna, et virga Aaronis quae floruerat, et tabulae testamenti;

5. And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

5. Supra autem ipsam cherubin gloriae obumbrantes propitiatorium; de quibus non attinet nunc dicere sigillatim.

1 Then verily the first, etc [138] After having spoken generally of the abrogation of the old covenant, he now refers specially to the ceremonies. His object is to show that there was nothing practiced then to which Christ's coming has not put an end. He says first, that under the old covenant there was a specific form of divine worship, and that it was peculiarly adapted to that time. It will hereafter appear by the comparison what kind of things were those rituals prescribed under the Law.

Some copies read, prote skene the first tabernacle; but I suspect that there is a mistake as to the word "tabernacle;" nor do I doubt but that some unlearned reader, not finding a noun to the adjective, and in his ignorance applying to the tabernacle what had been said of the covenant, unwisely added the word skene tabernacle. I indeed greatly wonder that the mistake had so prevailed, that it is found in the Greek copies almost universally. [139] But necessity constrains me to follow the ancient reading. For the Apostle, as I have said, had been speaking of the old covenant; he now comes to ceremonies, which were additions, as it were, to it. He then intimates that all the rites of the Mosaic Law were a part of the old covenant, and that they partook of the same ancientness, and were therefore to perish.

Many take the word latreias as an accusative plural. I agree with those who connect the two words together, dikaiomata latreias for institutes or rites, which the Hebrews call chvqym, and the Greeks have rendered by the word dikaiomata ordinances. The sense is, that the whole form or manner of worshipping God was annexed to the old covenant, and that it consisted of sacrifices, ablutions, and other symbols, together with the sanctuary. And he calls it a worldly sanctuary, because there was no heavenly truth or reality in those rites; for though the sanctuary was the effigy of the original pattern which had been shown to Moses; yet an effigy or image is a different thing from the reality, and especially when they are compared, as here, as things opposed to each other. Hence the sanctuary in itself was indeed earthly, and is rightly classed among the elements of the world, it was yet heavenly as to what it signified. [140]

2. For there was a tabernacle, etc. As the Apostle here touches but lightly on the structure of the tabernacle, that he might not be detained beyond what his subject required; so will I also designedly abstain from any refined explanation of it. It is then sufficient for our present purpose to consider the tabernacle in its three parts, -- the first was the court of the people; the middle was commonly called the sanctuary; and the last was the inner sanctuary, which they called, by way of eminence, the holy of holies. [141]

As to the first sanctuary, which was contiguous to the court of the people, he says that there were the candlestick and the table on which the shewbread was set: he calls this place, in the plural number, the holies. Then, after this is mentioned, the most secret place, which they called the holy of holies, still more remote from the view of the people, and it was even hid from the priests who ministered in the first sanctuary; for as by a veil the sanctuary was closed up to the people, so another veil kept the priests from the holy of holies. There, the Apostle says, was the thumiaterion by which name I understand the altar of incense, or fumigation, rather than the censer; [142] then the ark of the covenant, with its covering, the two cherubim, the golden pot filled with manna, the rod of Aaron, and the two tables. Thus far the Apostle proceeds in describing the tabernacle.

But he says that the pot in which Moses had deposited the manna, and Aaron's rod which had budded, were in the ark with the two tables; but this seems inconsistent with sacred history, which in 1 King 8:9, relates that there was nothing in the ark but the two tables. But it is easy to reconcile these two passages: God had commanded the pot and Aaron's rod to be laid up before the testimony; it is hence probable that they were deposited in the ark, together with the tables. But when the Temple was built, these things were arranged in a different order, and certain history relates it as a thing new that the ark had nothing else but the two tables. [143]

5. Of which we cannot now, etc. As nothing can satisfy, curious men, the apostle cuts off every occasion for refinements unsuitable to his present purpose, and lest a longer discussion of these things should break off the thread of his argument. If, therefore, any one should disregard the Apostle's example, and dwell more minutely on the subject, he would be acting very unreasonably. There might be, indeed, an occasion for doing this elsewhere; but it is now better to attend to the subject of which he treats: it may further be said, that to philosophize beyond just limits, which some do, is not only useless, but also dangerous. There are some things which are not obscure and fitted for the edification of faith; but discretion and sobriety ought to be observed, lest we seek to be wise above what God has been pleased to reveal.

Footnotes:

[138] Rather, "Yet even the first," etc. It is connected with the last verse of the preceding chapter; as though he had said, -- "Though the covenant is become antiquated, yet it had many things divinely appointed connected with it." Men oun mean "yet," or however. See Art. 8:4. Macknight has "Now verily;" and Stuart, "Moreover." -- Ed

[139] It has since been discovered that it is not found in many of the best MSS., and is dismissed from the text by Griesbach and all modern critics. The noun understood is evidently "covenant," spoken of in the preceding chapter. -- Ed.

[140] Many, such as Grotius, Beza, etc., consider that "ordinances" and "services" (not service) are distinct, and both in the objective case, and render the words "rituals, services, and a wordly sanctuary." And if the sequel is duly examined, it will be found that this is the right construction. The Apostle, according to the manner of the prophet, reverses the order, and speaks distinctly of these three particulars, -- first, "the wordly sanctuary" -- the tabernacle in verses 2, 3, 4, and 5; secondly, "the services" in verses 6 and 7; and thirdly, "the rituals" in verse 10, where the word "ordinances" again occur. There can therefore be hardly a doubt as to the construction of the first verse. The sanctuary is called worldly in contrast with what is heavenly or divine, not made with hands: see verse 11. -- Ed.

[141] See [33]Appendix F 2.

[142] This is evidently a mistake, for the altar of incense was in the sanctuary -- the first tabernacle. See Exodus 30:1-6. The word is used in the Sept., for "censer," 2 Chronicles 26:19. There were many censors made, as it is supposed, of brass; for they were daily used in the sanctuary for incense; but this golden censor was probably used only on the day of expiation, when the chief priest entered the holiest place; and the probability is, though there is no account of this in the Old Testament, that it was laid up or deposited, as Stuart suggests, in the holy of holies. -- Ed.

[143] Stuart observes, "Our author is speaking of the tabernacle, and not of the temple; still less of the second temple, which must have lacked even the tables of testimony. The probability is, that the ark, during its many removals, and in particular during its captivity by the Philistines, was deprived of those sacred deposits; for we hear no more concerning them." -- Ed.

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Bible Browser

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: …
Martin Luther—Epistle Sermons, Vol. II

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"For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered Himself to God, purge your conscience from dead works to serve the living God?"--HEB. IX. 13, 14. No Christian doctrine is more commonly misunderstood than that of the sacrifice of Christ. This misunderstanding arises from ignorance as to the meaning of sacrifices in the ancient world. …
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The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of …
John William Burgon—Inspiration and Interpretation

The Blood-Shedding
There is another fool. The storm is raging, the ship is flying impetuous before the gale, the dark scud moves swiftly over head, the masts are creaking, the sails are rent to rags, and still the gathering tempest grows more fierce. Where is the captain? Is he busily engaged on the deck, is he manfully facing the danger, and skilfully suggesting means to avert it? No sir, he has retired to his cabin, and there with studious thoughts and crazy fancies he is speculating on the place where this storm …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Between the Two Appearings
Here, too, is the place for us to build a grand suspension bridge, by which, through faith, we ourselves may cross from this side to the other of the stormy river of time. The cross, at whose feet we stand, is the massive column which supports the structure on this side; and as we look forward to the glory, the second advent of our Lord is the solid support on the other side of the deep gulf of time. By faith we first look to Jesus, and then for Jesus; and herein is the life of our spirits. Christ …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Blood of the Testament
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 58: 1912

An Unalterable Law
EVERYWHERE under the old figurative dispensation, blood was sure to greet your eyes. It was the one most prominent thing under the Jewish economy, scarcely a ceremony was observed without it. You could not enter into any part of the tabernacle, but you saw traces of the blood-sprinkling. Sometimes there were bowls of blood cast at the foot of the altar. The place looked so like a shambles, that to visit it must have been far from attractive to the natural taste, and to delight in it, a man had need …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit

The Book of the Covenant
"And Moses took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."-EX. xxiv. 7, 8; comp. HEB. ix. 18-20. HERE is a new aspect in which to regard God's blessed Book. Before Moses sprinkled the blood, he read the Book of the Covenant, and obtained the …
Andrew Murray—The Two Covenants

The Holy Spirit in the Mediator.
"Who through the Eternal Spirit offered Himself without spot to God."--Heb. ix. 14. The work of the Holy Spirit in the Person of Christ is not exhausted in the Incarnation, but appears conspicuously in the work of the Mediator. We consider this work in the development of His human nature; in the consecration to His office; in His humiliation unto death; in His resurrection, exaltation, and return in glory. First--The work of the Holy Spirit in the development of the human nature in Jesus. We have …
Abraham Kuyper—The Work of the Holy Spirit

The Holy Spirit in the Passion of Christ.
"Who through the Eternal Spirit offered Himself."--Heb. ix. 14. Thirdly--Let us now trace the work of the Holy Spirit in the suffering, death, resurrection, and exaltation of Christ (see "First" and "Second," pp. 93 and 97). In the Epistle to the Hebrews the apostle asks: "If the blood of goats and calves and the ashes of the heifer sprinkling the unclean, sanctifieth to the purification of the flesh, how much more shall the blood of Christ purge your conscience from dead works?" adding the words: …
Abraham Kuyper—The Work of the Holy Spirit

Christ's Priestly Office
Q-35: HOW DOES CHRIST EXECUTE THE OFFICE OF A PRIEST? A: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. 'Now once in the end of the world has he appeared to put away sin by the sacrifice of himself.' Heb 9:96. What are the parts of Christ's priestly office? Christ's priestly office has two parts - his satisfaction and intercession. I. His Satisfaction; and this consists of two branches. [1] His active …
Thomas Watson—A Body of Divinity

What is the Sanctuary?
[Illustration: Chapter header.] The scripture which above all others had been both the foundation and the central pillar of the advent faith, was the declaration, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed."(667) These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most …
Ellen G. White—The Great Controversy Between Christ and Satan

Twenty-Fifth Day. Holy and Blameless.
Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe.--The Lord make you to increase and abound in love one toward another, and toward all men, to the end He may stablish your hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all His holy ones.'--1 Thess. ii. 10, iii. 12, 13. 'He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him …
Andrew Murray—Holy in Christ

"My Little Children, These Things Write I unto You, that Ye Sin Not. And if any Man Sin, we have an Advocate with the Father,",
1 John ii. 1.--"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father,", &c. Christ Jesus came by water and by blood, not by water only, but by blood also, and I add, not by blood only but by water also, chap. v. 6. In sin there is the guilt binding over to punishment, and there is the filth or spot that defileth the soul in God's sight. To take away guilt, nothing so fit as blood for there is no punishment beyond blood, therefore …
Hugh Binning—The Works of the Rev. Hugh Binning

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject …
Charles Hadden Spurgeon—Till He Come

An Admonition to them who Come to visit the Sick.
They who come to visit ihe sick, must have a special care not to stand dumb and staring in the sick person's face to disquiet him, nor yet to speak idly and ask unprofitable questions, as most do. If they see, therefore, that the sick party is like to die, let them not dissemble, but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Soothe him not with the …
Lewis Bayly—The Practice of Piety

The Blood of the Covenant
"Behold the blood of the covenant, which the Lord hath made with you."--EX. xxiv. 8; HEB. ix. 20. "This cup is the new covenant in My blood."--1 COR. xi. 25; MATT. xxvi. 28. "The blood of the covenant, wherewith he was sanctified."--HEB. x. 29. "The blood of the everlasting covenant."--HEB. xiii.21. THE blood is one of the strangest, the deepest, the mightiest, and the most heavenly of the thoughts of God. It lies at the very root of both Covenants, but specially of the New Covenant. The difference …
Andrew Murray—The Two Covenants

The Lord's Supper --Concluded.
We have quoted, noted, collected and compared the words of Scripture that speak of the sacrament of the Lord's Supper. We now wish to ask and examine the question: What do these passages taken together and compared with one another teach? Or, in other words, what is the Bible doctrine of the Lord's Supper? Does the Bible teach the doctrine of Transubstantiation, as held and confessed by the Roman Catholic Church? If our investigation of the teachings of the Holy Scriptures convinces us that they …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Kingdom Forming
Exodus Page Leviticus Page Deuteronomy Page EXODUS I. Pictorial Device. Originate one, or omit. II. III. IV. V. 1706 B.C. to 1490 B.C., making 216 years. VI. 1. 1 to 18. Israel Delivered. 2. 19 to 34. Israel Taught at Mount Sinai. 3. 35 to 40. Israel Prepared for Worship. VII. Chapter 20.2. VIII. God Delivering a Nation. IX. 12:13: "And when I see the blood I will pass over you." 15:11. X. 1. Bondage. 2. 3. Burning Bush. 7-11. 12. 14. Red Sea. 15. 16. Manna. 20. 25 and 35. The …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Joint Heirs and their Divine Portion
I would invite you, my brethren in Christ Jesus, this morning, to do three things; first, let us consider the terms of the will--"joint heirs with Christ;" secondly, let us go forth and view the estates--what it is of which we are joint heirs; and when we have done so, let us proceed at once to administer, for God hath made his children administrators as web as heirs. I. First, then, there is A LEGAL TERM IN THE WILL UPON WHICH THE WHOLE MATTER WILL HINGE. We are called "joint heirs with Christ"--what …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Christianity
WHAT IS CHRISTIANITY? WHAT is Christianity? The question seems a belated one. It never was more pertinent than now. Its pertinency rests upon two facts. First: the modern drift in Christianity and its absolute failure. Second: the phenomenal triumph of primitive Christianity. The modern drift is antagonistic to doctrine and repudiates the miraculous. It sets aside the virgin birth, has no toleration for atonement by sacrificial death, and positively refuses to accept the bodily resurrection of our …
I. M. Haldeman—Christ, Christianity and the Bible

The Work of the Holy Spirit in Jesus Christ.
Jesus Christ Himself is the one perfect manifestation in history of the complete work of the Holy Spirit in man. 1. Jesus Christ was begotten of the Holy Spirit. We read in Luke i. 35, R. V., "And the angel answered and said unto her, The Holy Ghost shall come upon thee; and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God." As we have already seen, in regeneration the believer is begotten of God, but Jesus Christ was …
R. A. Torrey—The Person and Work of The Holy Spirit