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18. Whereupon neither the first, etc. It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote, as though one, while speaking of God’s covenant, which is often called in Greek μαρτυρία, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, μαρτυρία, to which angels from heaven has borne witness, and of which there have been so many illustrious witnesses on earth, even all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word, תעודה will admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word.

The Apostle then says, that the old testament or covenant was dedicated with blood. He hence concludes, that men were even then reminded, that it could not be valid and efficacious except death intervened. For though the blood of beasts was then shed, yet, he denies that it availed to confine an everlasting covenant. That this may appear more clearly, we must notice the custom of sprinkling which he quotes from Moses. He first teaches us that the covenant was dedicated or consecrated, not that it had in itself anything profane; but as there is nothing so holy that men by their uncleanness will not defile, except God prevents it by making a renewal of all things, therefore the dedication was made on account of men, who alone wanted it.

He afterwards adds, that the tabernacle and all the vessels, and also the very book of the law, were sprinkled; by which rite the people were then taught, that God could not be sought or looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to his presence is nothing to us but a dangerous labyrinth, until we know that he is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until Christ cleanses them by the sprinkling of his blood. ¹⁵³¹⁵³     It is worthy of notice that the Apostle mentions here several things which are not particularly by Moses in Exodus 24:3-8, where the account is given; and yet what is there stated sufficiently warrants the particulars mentioned here. The blood of “goats” is not mentioned, and yet burnt offerings are said to have been offered, and goats were so offered; see Leviticus 1:10. Moses says nothing of “scarlet wool and hyssop;” but he mentions “sprinkling,” and this was commonly done thereby; see Leviticus 14:51. “Blood” only is mentioned by Moses; but we find that when sprinkled, “water” was often connected with it. See Leviticus 14:52; Numbers 19:18 The main difficulty is respecting “the book” being sprinkled, which is not stated by Moses. But as the altar was sprinkled, there was the same reason for sprinkling the book, though that is not expressly mentioned. However, it is evident that this was the general opinion among the Jews, for otherwise the Apostle would not have mentioned it in an Epistle especially addressed to them.
   Then the “tabernacle,” it was not expressly mentioned that it was sprinkled with blood when consecrated; and this was some time after the covenant was made. The setting up of the tabernacle is mentioned in Exodus 40:17-33. In the previous verses, 9 and 10, there is a direction given to anoint the tabernacle, and all its vessels, and also to hallow them and to anoint the alter, and to sanctify it. The hallowing or sanctifying was no doubt done by sprinkling them with blood. See as a proof of this Exodus 29:21. We hence perceive how well acquainted the writer must have been with the Jewish rituals. — Ed.

For the tabernacle was a sort of visible image of God; and as the vessels for ministering were destined for his service, so they were symbols of true worship. But since none of these were for salvation to the people, we hence reasonably conclude, that where Christ does not appear with his blood, we have nothing to do with God. So doctrine itself, however unchangeable may be the will of God, cannot be efficacious for our benefit, unless it be dedicated by blood, as is plainly set forth in this verse.

I know that others give a different interpretation; for they consider the tabernacle to be the body of the Church, and vessels the faithful, whose ministry God employs; but what I have stated is much more appropriate. For whenever God was to be called upon, they turned themselves to the sanctuary; and it was a common way of speaking to say that they stood before the Lord when they appeared in the temple.

20. Saying, This is the blood of the testament, ¹⁵⁴¹⁵⁴     Both Calvin and our verse retain the word “testament” as derived from verse 17; but as that verse and the preceding are to be viewed as parenthetic, the word “covenant” is the term used by Moses. The latter is the word adopted by Beza, Doddridge, Macknight, and Stuart, “This is the blood of the covenant,” etc. — Ed. etc. If that was the blood of the testament, then neither the testament was without blood ratified, nor the blood without the testament available for expiation. It is hence necessary that both should be united; and we see that before the explanation of the Law, no symbol was added, for what would a sacrament be except the word preceded it? Hence a symbol is a kind of appendage to the word. And mark, this word was not whispered like a magic incantation, but pronounced with a clear voice, as it was destined for the people, according to what the words of the covenant express, which God hath enjoined unto you. ¹⁵⁵¹⁵⁵     The Apostle here follows neither the Hebrew nor the Septuagint. The Hebrew is “which the Lord (Jehovah) hath made with you;” and the Septuagint, “Which the Lord hath covenanted (διέθετο) with you.” And instead of “Behold the blood of the covenant,” (the same in both) we have here, “This is the blood of the covenant.” But though the words are different, yet the meaning is essentially the same, — the main things regarded by the Apostles in their quotations. — Ed Perverted, then, are the sacraments, and it is a wicked corruption when there is no explanation of the commandment given, which is as it were the very soul of the sacrament. Hence the Papists, who take away the true understanding of things from signs, retain only dead elements.

This passage reminds us that the promises of God are then only profitable to us when they are confirmed by the blood of Christ. For what Paul testifies in 2 Corinthians 1:20, that all God’s promises are yea and amen in Christ — this happens when his blood like a seal is engraven on our hearts, or when we not only hear God speaking, but also see Christ offering himself as a pledge for those things which are spoken. If this thought only came to our minds, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, his sacred blood distills together with the voice, there would be far greater attention as well as reverence on our part. A symbol of this was the sprinkling mentioned by Moses!

At the same time there is more stated here than what is expressed by Moses; for he does not mention that the book and the people were sprinkled, nor does he name the goats, nor the scarlet wool, nor the hyssop. As to the book, that it was sprinkled cannot be clearly shown, yet the probability is that it was, for Moses is said to have produced it after he had sacrificed; and he did this when he bound the people to God by a solemn compact. With regard to the rest, the Apostle seems to have blended together various kinds of expiations, the reason for which was the same. Nor indeed was there anything unsuitable in this, since he was speaking of the general subject Or purgation under the Old Testament, which was done by means of blood. Now as to the sprinkling made by hyssop and scarlet wool, it is evident that it represented the mystical sprinkling made by the Spirit. We know that the hyssop possesses a singular power to cleanse and to purify; so Christ employs his Spirit to sprinkle us in order to wash us by his own blood when he leads us to true repentance, when he purifies us from the depraved lusts of our flesh, when he imbues us with the precious gift of his own righteousness. For it was not in vain that God had instituted this rite. David also alluded to this when he said,

“Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed.” (Psalm 51:7.)

These remarks will be sufficient for those who wish to be sober­minded in their speculations.

22. And almost all things, etc. By saying almost he seems to imply that some things were otherwise purified. And doubtless they often washed themselves and other unclean things with water. But even water itself derived its power to cleanse from the sacrifices; so that the Apostle at length truly declares that without blood there was no remission. ¹⁵⁶¹⁵⁶     Metals were purified by fire, and clothes by being washed in water, (Numbers 31:22-24;) but these were purifications not accompanied with remission of sins. So that what is said here is literally true. — Ed. Then uncleanness was imputed until it was expiated by a sacrifice. And as without Christ there is no purity nor salvation, so nothing without blood can be either pure or saving; for Christ is never to be separated from the sacrifice of his death. But the Apostle meant only to say that this symbol was almost always made use of. But if at any time the purgation was not so made, it was nevertheless through blood, since all the rites derived their efficacy in a manner from the general expiation. For the people were not each of them sprinkled, (for how could so small a portion of blood be sufficient for so large a multitude?) yet the purgation extended to all. Hence the particle almost signifies the same as though he had said, that the use of this rite was so common that they seldom omitted it in purgations. For what Chrysostom says, that unfitness is thus denoted, because these were only figures under the Law, is inconsistent with the Apostle’s design.

No remission, etc. Thus men are prevented from appearing before God; for as he is justly displeased with them all, there is no ground for them to promise themselves any favor until he is pacified. But there is but one way of pacification, and that is by an expiation made by blood: hence no pardon of sins can be hoped for unless we bring blood, and this is done when we flee by faith to the death of Christ.

23. The patterns, or exemplars, etc. Lest any one should object and say that the blood by which the old testament was dedicated was different from that of a testator, the Apostle meets this objection, and says that it was no wonder that the tabernacle which was earthly was consecrated by the sacrificing of beasts; for there was an analogy and a likeness between the purification and the things purified. But the heavenly pattern or exemplar of which he now speaks was to be consecrated in a very different way; there was here no need of goats or of calves. It hence follows that the death of the testator was necessary.

The meaning then is this, — as under the Law there were only earthly images of spiritual things, so the rite of expiation was also, so to speak, carnal and figurative; but as the heavenly pattern allows of nothing earthly, so it requires another blood than that of beasts, such as may correspond with its excellency. Thus the death of the testator is necessary, in order that the testament may be really consecrated.

He calls the kingdom of Christ heavenly things, ¹⁵⁷¹⁵⁷     By making “heavenly things” to mean things in heaven above, and not in the kingdom of heaven on earth, commentators have been under the necessity of altering the sense of the word “purified.” The tabernacle represented the whole kingdom of Christ, both on earth and in heaven. The sanctuary and the court, where the alter of burnt offering was, represented what Christ has done and is doing on earth; and the holy of holies was a representation of Christ’s kingdom in heaven. The victims were slain in the court without the vail; the shedding of blood was the atonement, but its sprinkling was its purifying and sanctifying effects. All the heavenly things in the Church on earth require purifying by the sprinkling of the blood of the atoning sacrifice once offered by Christ; and it is to this the reference is made here. And having provided means for purification, he as the high priest, by virtue of his sacrifice, entered into the holiest, heavenly things on earth, for the Church here below, in order to prepare it for the holiest above. “In the heavens” may probably refer to two parts of Christ’s kingdom, the one in heaven and the other on earth; and latter, as things which require a sacrifice; and then in the following verse the former part is alluded to, the kingdom above, even heaven, represented by the holy of holies. — Ed. for it is spiritual and possesses a full revelation of the truth. Better sacrifices he mentions instead of “a better sacrifice,” for it was only one; but he uses the plural number for the sake of the antithesis or contrast.

24. For Christ is not entered, etc. This is a confirmation of the former verse. He had spoken of the true sanctuary, even the heavenly; he now adds that Christ entered there. It hence follows that a suitable confirmation is required. The holy places he takes for the sanctuary; he says that it is not made with hands, because it ought not to be classed with the created things which are subject to decay; for he does not mean here the heaven we see, and in which the stars shine, but the glorious kingdom of God which is above all the heavens. He calls the old sanctuary the ἀντίτυπον, the antitype of the true, that is, of the spiritual; for all the external figures represented as in a mirror what would have otherwise been above our corporeal senses. Greek writers sometimes use the same word in speaking of our sacraments, and wisely too and suitably, for every sacrament is a visible image of what is invisible.

Now to appear, etc. So formerly the Levitical priest stood before God in the name of the people, but typically; for in Christ is found the reality and the full accomplishment of what was typified. The ark was indeed a symbol of the divine presence; But it is Christ who really presents himself before God, and stands there to obtain favor for us, so that now there is no reason why we should flee from God’s tribunal, since we have so kind an advocate, through whose faithfulness and protection we are made secure and safe. Christ was indeed our advocate when he was on earth; but it was a further concession made to our infirmity that he ascended into heaven to undertake there the office of an advocate. So that whenever mention is made of his ascension into heaven, this benefit ought ever to come to our minds, that he appears there before God to defend us by his advocacy. Foolishly, then, and unreasonably the question is asked by some, has he not always appeared there? For the Apostle speaks here only of his intercession, for the sake of which he entered the heavenly sanctuary.

25. Nor yet that he should offer himself often, etc. How, then, is he a priest, one may say, if he offers no sacrifices? To this I reply that it is not requited of a priest that he should be continually sacrificing; for even under the Law there were days appointed for the chief sacrifices every year; they had also their hours daily morning and evening. But as that only true sacrifice which Christ offered once for all is ever efficacious, and thus perpetual in its effects, it is no wonder that on its virtue, which never fails, Christ’s eternal priesthood should be sustained. And here again he shows how and in what things Christ differs from the Levitical priest. Of the sanctuary he had spoken before; but he notices one difference as to the kind of sacrifice, for Christ offered himself and not an animal; and he adds another; that he repeated not his sacrifice, as under the Law, for the repetition there was frequent and even incessant.

26. For then must he often have suffered, etc. He shows how great an absurdity follows, if we do not count it enough that an expiation has been made by the one sacrifice of Christ. For he hence concludes that he must have died often; for death is connected with sacrifices. How this latter supposition is most unreasonable; it then follows that the virtue of the one sacrifice is eternal and extends to all ages. And he says since the foundation of the world, or from the beginning of the world ¹⁵⁸¹⁵⁸     This sentence is not to be taken strictly in its literal meaning; for the world was founded and all things were set in due order before sin entered into it. The phrase is used in a similar way in Luke 11:50. It is a popular mode of speaking intelligible to common readers though not suitable to over-nice and hair-splitting critics.
   The truth implied, as Beza observes, is, that sins since the beginning of the world have alone have been expiated by the blood of Christ, the virtue of which extends to all sins, past and future. The effects of his sufferings being perpetual and the same as to all ages, from the beginning to the end of the world, there was no necessity of having them repeated. As to their retrospective influence, see verse 15, and Romans 3:25, 26 — Ed. for in all ages from the beginning there were sins which needed expiation. Except then the sacrifice of Christ was efficacious, no one of the fathers would have obtained salvation; for as they were exposed to God’s wrath, a remedy for deliverance would have failed them, had not Christ by suffering once suffered so much as was necessary to reconcile men to God from the beginning of the world even to the end. Except then we look for many deaths, we must be satisfied with the one true sacrifice.

And hence it is evident how frivolous is the distinction, in the acuteness of which the Papists take so much delight; for they say that the sacrifice of Christ on the cross was bloody, but that the sacrifice of the mass which they pretend to offer daily to God, is unbloody. Were this subtle evasion adopted, then the Spirit of God would be accused of inadvertence, having not thought of such a thing; for the Apostle assumes it here as an admitted truth, that there is no sacrifice without death. I care nothing that ancient writers have spoken thus; for it is not in the power of men to invent sacrifices as they please. Here stands a truth declared by the Holy Spirit, that sins are not expiated by a sacrifice except blood be shed. Therefore the notion, that Christ is often offered, is a device of the devil.

But now once in the end of the world, etc. He calls that the end of the world or the consummation of the ages, which Paul calls “the fullness of time,” (Galatians 4:4;) for it was the maturity of that time which God had determined in his eternal purpose; and thus cut off is every occasion for men’s curiosity, that they may not dare to inquire why it was no sooner, or why in that age rather than in another. For it behooves us to acquiesce in God’s secret purpose, the reason for which appears clear to him, though it may not be evident to us. In short, the Apostle intimates that Christ’s death was in due time, as he was sent into the world for this end by the Father, in whose power is the lawful right to regulate all things as well as time, and who ordains their succession with consummate wisdom, though often hid from us

This consummation is also set in opposition to the imperfection of past time; for God so held his ancient people in suspense, that it might have been easily concluded that things had not yet reached a fixed state. Hence Paul declares that the end of the ages had come upon us, (1 Corinthians 10:11;) by which he means that the kingdom of Christ contained the accomplishment of all things. But since it was the fullness of time when Christ appeared to expiate sins, they are guilty of offering him an atrocious insult, who seek to renew his sacrifice, as though all things were not completed by his death. He then appeared once for all; for had he done so once or twice, there must have been something defective in the first oblation; but this is inconsistent with fullness.

To put away, or to destroy sin, etc. ¹⁵⁹¹⁵⁹     Literally it is “for the abolishing of sin,” as Doddridge renders it. The word occurs only in one other place, chapter 7:18, and is rendered “disannulling;” and Macknight gives it that meaning here, taking “sin” in the sense of sin-offering, “He hath been manifested to abolish sin-offering by the sacrifice of himself.” But this is inconsistent with the drift of the passage. To remove or abolish sin is doubtless what is meant. To “take away sin,” is the version of Beza; and “to remove the punishment due to sin,” is that of Stuart. — Ed. This agrees with Daniel’s prophecy, in which the sealing up and the abolition of sins are promised, and in which it is also declared that there would be an end to sacrifices, (Daniel 9:24-27;) for to what purpose are expiations when sins are destroyed? But this destruction is then only effected, when sins are not imputed to those who flee to the sacrifice of Christ; for though pardon is to be sought daily, as we daily provoke God’s wrath; yet as we are reconciled to God in no other way than by the one death of Christ, sin is rightly said to be put away or destroyed by it.

27. And as it is appointed, etc. The meaning is this: since we patiently wait after death for the day of judgment, it being the common lot of nature which it is not right to struggle against; why should there be less patience in waiting for the second coming of Christ? For if a long interval of time does not diminish, as to men, the hope of a happy resurrection, how unreasonable would it be to render less honor to Christ? But less would it be, were we to call upon him to undergo a second death, when he had once died. Were any one to object and say, that some had died twice, such as Lazarus, and not once; the answer would be this, — that the Apostle speaks here of the ordinary lot of men; but they are to be excepted from this condition, who shall by an instantaneous change put off corruption, (1 Corinthians 15:51;) for he includes none but those who wait for a long time in the dust for the redemption of their bodies.

28. The second time without sin, etc. The Apostle urges this one thing, — that we ought not to be disquieted by vain and impure longings for new kinds of expiations, for the death of Christ is abundantly sufficient for us. Hence he says, that he once appeared and made a sacrifice to abolish sins, and that at his second coming he will make openly manifest the efficacy of his death, so that sin will have no more power to hurt us. ¹⁶⁰¹⁶⁰     “Was once offered,” προσενεχθεὶς, — Grotius regarded this participle as having a reflective sense, “having once for all offered up himself;” and so does Stuart. The first aorist passive has often this sense. “By whom was he offered?” asks Theophylact; he answers, “by himself, he being a high priest.” This amounts to the same thing. — Ed

To bear, or, take away sins, is to free from guilt by his satisfaction those who have sinned. He says the sins of many, that is, of all, as in Romans 5:15. It is yet certain that all receive no benefit from the death of Christ; but this happens, because their unbelief prevents them. At the same time this question is not to be discussed here, for the Apostle is not speaking of the few or of the many to whom the death of Christ may be available; but he simply means that he died for others and not for himself; and therefore he opposes many to one. ¹⁶¹¹⁶¹     “We are told that οἱ πολλοὶ is often equivalent to πάντες. It is not however quite certain that the Apostle here meant to express πάντων; the verse concludes with the mention of those who ‘wait for him’ i.e., who wait for Christ’s second coming in humble hope of receiving their reward; and these manifestly are not the whole human race.” — Bp. Middleton, quoted by Bloomfield. — Ed

But what does he mean by saying that Christ will appear without sin? Some say, without a propitiation or an expiatory sacrifice for sin, as the word sin is taken in Romans 8:3; 2 Corinthians 5:21; and in many places in the writings of Moses; but in my judgment he intended to express something more suitable to his present purpose, namely, that Christ at his coming will make it known how truly and really he had taken away sins, so that there would be no need of any other sacrifice to pacify God; as though he had said, “When we come to the tribunal of Christ, we shall find that there was nothing wanting in his death.” ¹⁶²¹⁶²     Schleusner and Stuart consider “without sin” to mean “without sin-offering” without any sacrifice for sin. Doddridge and Scott take its meaning to be “without being in the likeness of sinful flesh,” or, without that humiliating form in which he atoned for sin. Some have said, “without sin” being imputed to him. The construction which the passage seems to afford is this, “without bearing sin.” The previous clause is that, to bear or to suffer for, he having made the first time a full and complete expiation.
   To “bear sins,” is not, as some say, to take them away, in allusion to the scape goat, but to endure the punishment due to them, to make an atonement for them. See 1 Peter 2:24; where the same word to “bear,” in connection with “sins,” is used; and where it clearly means to bear the penalty of sin; the end of the verse is, “with whose stripes we are healed.” — Ed.

And to the same effect is what he immediately adds, unto salvation to them who look, or wait for him. Others render the sentence differently, “To them who look for him unto salvation;” But the other meaning is the most appropriate; for he means that those shall find complete salvation who recumb with quiet minds on the death of Christ; for this looking for or wanting has a reference to the subject discussed. The Scripture indeed does elsewhere ascribe this in common to believers, that they look for the coming of the Lord, in order to distinguish them from the ungodly, by whom his coming is dreaded, (1 Thessalonians 1:10;) but as the Apostle now contends that we ought to acquiesce in the one true sacrifice of Christ, he calls it the looking for Christ, when we are satisfied with his redemption alone, and seek no other remedies or helps. ¹⁶³¹⁶³     Most commentators adopt the same view, as conveyed in our version, connecting “salvation” with appearing, such as Beza, Grotius, Doddridge, Scott and Stuart. — Ed.