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Hebrews 9:14

Adam Clarke
Bible Commentary

Who through the eternal Spirit - This expression is understood two ways:

  1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, 1 Peter 3:18. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.
  • Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.
  • But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.

    Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.

    Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, Hebrews 6:1; (note).

    Albert Barnes
    Notes on the Whole Bible

    How much more shall the blood of Christ - As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!

    Who through the eternal Spirit - This expression is very difficult, and has given rise to a great variety of interpretation. - Some mss. instead of “eternal” here, read “holy,” making it refer directly to the Holy Spirit; see “Wetstein.” These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained of the meaning of this phrase, are the following.

    (1) that which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and archbishop Tillotson.

    (2) that which refers it to the “divine nature” of Christ. Among those who have maintained this opinion, are Beza, Ernesti, Wolf, Vitringa, Storr, and the late Dr. John P. Wilson. mss. Notes.

    (3) others, as Grotius, Rosenmuller, Koppe, understand it as meaning “endless” or “immortal life,” in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.

    (4) others regard it as referring to the glorified person of the Saviour, meaning that in his exalted, or spiritual station in heaven, he presents the efficacy of his blood.

    (5) others suppose that it means “divine influence,” and that the idea is, that Christ was actuated and filled with a divine influence when he offered up himself as a sacrifice; an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart.

    For an examination of these various opinions, see his “Excursus, xviii.” on this Epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under “the extraordinary influences of that Eternal Spirit.” The reasons which lead me to this opinion, are the following:

    (1)It is what would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Spirit, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.

    (2)this interpretation is one which is most naturally conveyed by the language of the original. The phrase “the spirit” - τὸ πνέυμα to pneuma- has so far a technical and established meaning in the New Testament as to denote the Holy Spirit, unless there is something in the connection which renders such an application improper. In this case there is nothing certainly which “necessarily” forbids such an application. The high names and Classical authority of those who have held this opinion, are a sufficient guarantee of this.

    (3)this interpretation accords with the fact that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit; compare notes on John 3:34. Though he was divine, yet he was also a man, and as such was under influences similar to those of other pious people. The Holy Spirit is the source and sustainer of all piety in the soul, and it is not improper to suppose that the man Christ Jesus was in a remarkable manner influenced by the Holy Spirit in his readiness to obey God and to suffer according to his will.

    (4)if there was ever any occasion on which we may suppose he was influenced by the Holy Spirit, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety - of the purest love to God and man - which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not “by measure unto him.” notes, John 3:34.

    (5)this representation is not inconsistent with the belief that the sufferings and death of the Redeemer were “voluntary,” and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Spirit, nor is there less excellence in it because the Holy Spirit imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence; not by mere excitement; it was by the influence of the “Eternal” Spirit of God, and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest which was necessarily renewed every year, but it was under the influence of one who was “eternal,” and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition, it follows that the Holy Spirit is eternal, and must, therefore, be divine.

    Offered himself - That is, as a sacrifice. He did not offer a bullock or a goat, but he offered “himself.” The sacrifice of oneself is the highest offering which he can make; in this case it was the highest which the universe had to make.

    Without spot - Margin, “Or fault.” The animal that was offered in the Jewish sacrifices was to be without blemish; see Leviticus 1:10; Leviticus 22:17-22. It was not to be lame, or blind, or diseased. The word which is used here and rendered “without spot” ἄμωμος amōmos- refers to this fact - that there was no defect or blemish. The idea is, that the Lord Jesus, the great sacrifice, was “perfect;” see Hebrews 7:26.

    Purge your conscience - That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure so that he might draw near to God and not be excluded by any ceremonial pollution or defilement; but the mind, the heart, the conscience, they could not make pure. They could not remove what troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word “conscience” here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt - for it is guilt only that disturbs a man‘s conscience.

    Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If a man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him (compare Genesis 3:6-10); if a man had no guilt he would not fear to die - for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and “the dread of God,” are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is guilt. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.

    From dead works - From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality and no life. By “works” here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life, to what people do; and the idea is, that their acts are not spiritual and saving but such as lead to death; see note, Hebrews 6:1.

    To serve the living God - Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase “the living God” is commonly used in the Scriptures to describe the true God as distinguished from idols, which are represented as “dead,” or without life; Psalm 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats - for that did not furnish relief to a guilty conscience, but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such value, that God can consistently pardon the offender and restore him to his favor. That blood too can give peace - for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavors to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by revealing a God of mercy who is willing to receive the offender into favor, and to treat him as though he had never sinned. Thus, the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come.

    Matthew Henry
    Concise Bible Commentary
    All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
    Ellen G. White
    Early Writings, 252-3

    Two lovely cherubs, one on each end of the ark, stood with their wings outstretched above it, and touching each other above the head of Jesus as He stood before the mercy seat. Their faces were turned toward each other, and they looked downward to the ark, representing all the angelic host looking with interest at the law of God. Between the cherubim was a golden censer, and as the prayers of the saints, offered in faith, came up to Jesus, and He presented them to His father, a cloud of fragrance arose from the incense, looking like smoke of most beautiful colors. Above the place where Jesus stood, before the ark, was exceedingly bright glory that I could not look upon; it appeared like the throne of God. As the incense ascended to the Father, the excellent glory came from the throne to Jesus, and from Him it was shed upon those whose prayers had come up like sweet incense. Light poured upon Jesus in rich abundance and overshadowed the mercy seat, and the train of glory filled the temple. I could not long look upon the surpassing brightness. No language can describe it. I was overwhelmed and turned from the majesty and glory of the scene. EW 252.1

    I was also shown a sanctuary upon the earth containing two apartments. It resembled the one in heaven, and I was told that it was a figure of the heavenly. The furniture of the first apartment of the earthly sanctuary was like that in the first apartment of the heavenly. The veil was lifted, and I looked into the holy of holies and saw that the furniture was the same as in the most holy place of the heavenly sanctuary. The priest ministered in both apartments of the earthly. He went daily into the first apartment, but entered the most holy only once a year, to cleanse it from the sins which had been conveyed there. I saw that Jesus ministered in both apartments of the heavenly sanctuary. The priests entered into the earthly with the blood of an animal as an offering for sin. Christ entered into the heavenly sanctuary by the offering of His own blood. The earthly priests were removed by death; therefore they could not continue long; but Jesus was a priest forever. Through the sacrifices and offerings brought to the earthly sanctuary, the children of Israel were to lay hold of the merits of a Saviour to come. And in the wisdom of God the particulars of this work were given us that we might, by looking to them, understand the work of Jesus in the heavenly sanctuary. EW 252.2

    As Jesus died on Calvary, He cried, “It is finished,” and the veil of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly sanctuary were forever finished, and that God would no more meet with the priests in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be offered by Himself in the heavenly sanctuary. As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary. EW 253.1

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    Ellen G. White
    Selected Messages Book 1, 237-8

    So sacred and so glorious is the law, that when Moses returned from the holy mount, where he had been with God, receiving from His hand the tables of stone, his face reflected a glory upon which the people could not look without pain, and Moses was obliged to cover his face with a veil. 1SM 237.1

    The glory that shone on the face of Moses was a reflection of the righteousness of Christ in the law. The law itself would have no glory, only that in it Christ is embodied. It has no power to save. It is lusterless only as in it Christ is represented as full of righteousness and truth. 1SM 237.2

    The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiled, indistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law. By transgression of this law man brought sin into the world, and with sin came death. Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulness. He took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world. 1SM 237.3

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    Ellen G. White
    Selected Messages Book 1, 309

    One honored of all heaven came to this world to stand in human nature at the head of humanity, testifying to the fallen angels and to the inhabitants of the unfallen worlds that through the divine help which has been provided, every one may walk in the path of obedience to God's commands. The Son of God died for those who had no claim on His love. For us He suffered all that Satan could bring against Him. 1SM 309.1

    Wonderful—almost too wonderful for man to comprehend—is the Saviour's sacrifice in our behalf, shadowed forth in all the sacrifices of the past, in all the services of the typical sanctuary. And this sacrifice was called for. When we realize that His suffering was necessary in order to secure our eternal well-being, our hearts are touched and melted. He pledged Himself to accomplish our full salvation in a way satisfactory to the demands of God's justice, and consistent with the exalted holiness of His law. 1SM 309.2

    No one less holy than the Only Begotten of the Father, could have offered a sacrifice that would be efficacious to cleanse all—even the most sinful and degraded—who accept the Saviour as their atonement and become obedient to Heaven's law. Nothing less could have reinstated man in God's favor. 1SM 309.3

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    Ellen G. White
    SDA Bible Commentary, vol. 6 (EGW), 1078

    The religious services, the prayers, the praise, the penitent confession of sin ascend from true believers as incense to the heavenly sanctuary; but passing through the corrupt channels of humanity, they are so defiled that unless purified by blood, they can never be of value with God. They ascend not in spotless purity, and unless the Intercessor who is at God's right hand presents and purifies all by His righteousness, it is not acceptable to God. All incense from earthly tabernacles must be moist with the cleansing drops of the blood of Christ. He holds before the Father the censer of His own merits, in which there is no taint of earthly corruption. He gathers into this censer the prayers, the praise, and the confessions of His people, and with these He puts His own spotless righteousness. Then, perfumed with the merits of Christ's propitiation, the incense comes up before God wholly and entirely acceptable. Then gracious answers are returned. 6BC 1078.1

    O, that all may see that everything in obedience, in penitence, in praise and thanksgiving must be placed upon the glowing fire of the righteousness of Christ. The fragrance of this righteousness ascends like a cloud around the mercy seat (Manuscript 50, 1900). 6BC 1078.2

    29 (2 Corinthians 3:18; Colossians 3:10). Moral Image of God Restored Through Christ—Though the moral image of God was almost obliterated by the sin of Adam, through the merits and power of Jesus it may be renewed. Man may stand with the moral image of God in his character; for Jesus will give it to him. Unless the moral image of God is seen in man, he can never enter the city of God as a conqueror (The Review and Herald, June 10, 1890). 6BC 1078.3

    29, 30. See EGW on Ephesians 1:4, 5, 11. 6BC 1078.4

    34 (Hebrews 7:25; 1 John 2:1; see EGW on Matthew 28:18). Kept by Christ's Intercessions—Everyone who will break from the slavery and service of Satan, and will stand under the blood-stained banner of Prince Immanuel will be kept by Christ's intercessions. Christ, as our Mediator, at the right hand of the Father, ever keeps us in view, for it is as necessary that He should keep us by His intercessions as that He should redeem us with His blood. If He lets go His hold of us for one moment, Satan stands ready to destroy. Those purchased by His blood, He now keeps by His intercession (Manuscript 73, 1893). 6BC 1078.5

    (Ephesians 5:2; Hebrews 7:25-27; 9:23-26; 13:15; Revelation 8:3, 4.) Constant Need of Christ's Intercession—Christ was the foundation of the whole Jewish economy. In the service of the Jewish priesthood we are continually reminded of the sacrifice and intercession of Christ. All who come to Christ today are to remember that His merit is the incense that mingles with the prayers of those who repent of their sins and receive pardon and mercy and grace. Our need of Christ's intercession is constant. Day by day, morning and evening, the humble heart needs to offer up prayers to which will be returned answers of grace and peace and joy. “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifice God is well pleased” (Manuscript 14, 1901). 6BC 1078.6

    (John 14:6; 1 Timothy 2:5; Hebrews 9:11-14.) Clothed With His Priestly Vestments—Christ is the connecting link between God and man. He has promised His personal intercession by employing His name. He places the whole virtue of His righteousness on the side of the suppliant. Christ pleads for man, and man, in need of divine help, pleads for himself in the presence of God, using the power of the influence of the One who gave His life for the world. As we acknowledge before God our appreciation of Christ's merits, fragrance is given to our intercessions. Oh, who can value this great mercy and love! As we approach God through the virtue of Christ's merits, we are clothed with His priestly vestments. He places us close by His side, encircling us with His human arm, while with His divine arm He grasps the throne of the Infinite. He puts His merits, as sweet incense, in a censer in our hands, in order to encourage our petitions. He promises to hear and answer our supplications. 6BC 1078.7

    Yes, Christ has become the medium of prayer between man and God. He also has become the medium of blessing between God and man. He has combined divinity and humanity. Men are to be co-laborers with God in the salvation of their own souls, and then make earnest, persevering, untiring efforts to save those who are ready to perish (Letter 22, 1898). 6BC 1078.8

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