Hebrews - Chapter 9

Grace unto you, and peace,
from God our Father and the Lord Jesus Christ

Hebrews 9:1 Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary.

Notably we're talking holy law; holy of holy, holier, holiest. Such law of Moses: Jn 1:17, such holy "terror" (Deut 34:12) which all Israel had fear of, well, such Mosaic law had ordinances (things ordained by law and deemed right so as to have 'force' of law), and ordinances of divine (God) service. But the divine service thereof was fearful because the God thereof was law, and "law  worketh wrath": Rom 4:15, deadly wrath if such a Holy Ghost got provoked, and some did provoke (Heb 3); not to mention blasphemy the Ghost unpardonable both in this world and the to come. Such first of first/last also had a worldly sanctuary, allegorically meaning such Mosaic law was pretty much worshipped and feared world wide.

Hebrews 9:2 For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary.

Notably there was a first tabernacle, which is allegorically the sanctuary, and the first also speaks of a second or last. And in such first was the candlestick (menorah type church: Revelation with ), and the table (notably made of the same dimensions and construction as the ark, except for the mercy seat and opposing cheribums overshadowing it, yet perhaps only on one side), and the shewbread on the table. But it was unlawful for anyone but the priests to eat of the shewbread. Yet David did take and eat of the shewbread, when he was an hungered, and gave to them that were with him. Selah.

Hebrews 9:3 And after the second veil, the tabernacle which is called the Holiest of all;

There were two veils, and only one such was notably rent in the midst, and from top to bottom, at Easter; making only a way for some to go from holy to holier, the holiest of such holy holier holiest, and notably of all (not just some only) being after, after the second veil is taken away. And of vail and veil allegorically being over face and heart, one such cover up seems to remain over the heart of those reading the old testament, even in the age of the new testament, such veil to be done away in Christ: "the end of the law" (2Cor 3: 13-16), in him is no sin. After the second veil is taken away the holiest of all tabernalce (sanctuary) is then manifest to all. Yet such is not manifest in either of holy or holier, neither to jews nor gentiles, for such lawed grace and graced law is for some only, good for them and better for us, not what's best of good better best and for all, one all, the one God is, an us, the reason the Lord is longersuffering us-ward, which speaks of all grace and no law at all. And if it holds true for the second part as it does for the first, then that gospel of this/that gospels is also a global thing.
Hebrews 9:4 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;

Notably the holiest of the first tabernacle (worldwide sanctuary of law) had the "golden" censer. A golden censer speaks of the day of atonement, for such was only used by the high priest yearly, whereas daily censers used were of brass. Said golden censer is also mentioned in Revelation 8:3,5 as being of "another angel", which like another gospel speaks of another holy than the sort of holy God is, namely law rather than grace. Said holiest of the first also had the ark of the covenant, the first covenant, which we have learned in Heb 8 was faulty.

Hebrews 9:5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

Notably winged cherubims of law glory overshadowed, covered up, darkened, the mercyseat, denoting law speaks of mercy, but is actually merciless when it's uncovered as by revelation.

Hebrews 9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God].

Priests only, and only according to their courses, went into the first tabernacle. The people had to stay outside. Yet none of such priests were allowed into the second tabernacle, the place reserved for the high priest, and only once a year.

Hebrews 9:7 But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people:

Notably the high priest goes it alone, once every year, and not without an offering of sacrificial blood, both for himself and the errors of the people. So both priest and people were in err.

Hebrews 9:8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

We have to remember such things are an allegory, the allegory for Holy Ghost being law, law this signyfying the way into the holiest of all, the way into pure grace, was not yet made manifest while the law was still standing, the why we'll soon see, concerning testators.

Hebrews 9:9 Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

Notably all the gifts and sacrifices offered to law could not make the doers perfect, especially as pertaining to the conscience; which we'll find mentioned again in Heb 10, and twice for clarity. Law, which demanded perfection, could not make the comers thereunto perfect, being imperfection itself, faulty, fault-finding, and limited to not all things.

Hebrews 9: 10 [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.

Notably everything pertaining to law was "imposed", an imposition, and carnal (childish, ignorant) ordinances (laws); but for clarity only until the time of re-formation of what was formed, which speaks of a transformation from law to grace, imperfect to perfect.

Hebrews 9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

Notably Christ: the end of the law, is allegorically talked of being come, as if the second of two comings is come, that Jesus Christ is come, and notably coming as an high priest. Said high priest is an high priest of good(God) things to come, and notably by a greater and more perfect tabernacle, allegorically speaking of grace of law or grace being the greater of twain, the more perfect of twain; but perfection itself has no twain, no mention of law at all. Hence it speaks of the greater, the more perfect, grace of law or grace, being not made with hands, which speaks of not law + grace, but rather law or grace, much more clarity and decisiveness. So we then conclude Christ: the end of the law, is not of this building, not of any law building.

Hebrews 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

Neither did Christ be come an high priest by the blood of goats and calves  (allegory: sinners and children), but by his own blood, not bloodshed, he entered once, not every year, into the holy place, not the place of law but rather the place of the end of the law, having obtained eternal redemption, not yearly redemption.

Hebrews 9:13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
 
Notably law always speaks of the unclean, whereas His grace perceives no unclean, nor did God perceive any unclean in the story of Noah, only the LORD of said story did. And said unclean imputing law seems to require bloodshed, whereas His grace never requested nor took any pleasure in sacrificial bloodshed, as we will see clarified in Hebrews, from Psalms.

Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Notably when comparing law and grace, grace is noted as being "much more", and when the two glories thereof are compared, it's so exceedingly much more law fades to nothing at all. Much more the blood (not bloodshed) of Christ: the end of the law, is able to purge the conscience of sin, of "dead works" such as grace + law, which is as life + death = a dead end. Notice in connection with spotless (lawless) Christ is mentioned the eternal Spirit(God), the Spirit of grace, and thereby service changes to the serving the living God, of the living, rather than the dead God, of the dead. As always the allegoric comparison is of law and grace.

Hebrews 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.

For this cause, because law could not make comers perfect, because it could not purge the conscience of sin, because it's not spotless nor perfect as Christ: the end of the law is perfect; for this cause he is mediator of the new testatment, not the old testament. Mediation speaks of disagreement between God and men, the man Christ Jesus (not Jesus Christ) being noted as the mediator between God and men. Hence when death of said mediator is spoken of, it also speaks of no more disagreement between men and God, no more enmity, no more law.

Hebrews 9:16 For where a testament [is], there must also of necessity be the death of the testator.

Here is where understanding is required, reasoning to be used. There are two testaments, hence two testators thereof, and in each case there must be the death of the testator for the testament thereof to be of force, so two deaths are also biblically mentioned. The reason is ...

Hebrews 9:17  For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth.

Notably the old testament, law thereof, could have been of no force if grace had not played the dead testor of the old testament, and so law could be the "strength" of sin: 1Cor 15:56 (the strong man to first bind in Mt 12:29), pass death sentence upon all, even upon those who did not sin (such as JC): Rom 5:14, because the old testament, law thereof, concludes all are sinners, and the penalty for sin is death. In like manner, but mirrorly reverse, law is to be the dead testator of the new testament so grace may be of force unto all, even those who did sin. For as we'll see in Heb 10 he taketh the first to establish the second, because two contrary things cannot coexist. So to establish grace sufficient to heal all, make all alive, etc, we still have to let law be the dead testator of the new testament, else grace cannot be of full force.

Hebrews 9:18 Whereupon neither the first [testament] was dedicated without blood.

Whereupon a testament is no force, hath no strength while the testator thereof liveth, neither was the first dedicated without blood, denoting grace had to die, play dead, for law to be of any force, have any strength; and notably the law is the strength of sin, which bring forth death.

Hebrews 9:19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

Notably when law spoken of, it is followed by bloodshed upon the book and all the people, making such a book of law a book of the dead.

Hebrews 9:20 Saying, This [is] the blood of the testament which God hath enjoined unto you.

Notably we're talking this of this/that, bloodshed of bloodshed/no harm, and old of old/new testaments, so we're also talking this of this/that Gods, foolish of of foolish/wise Gods, false of false/true Gods, which enjoined law, sin, sacrificial cover up with bloodshed, and eventual death, unto the Jews. And such a tabernacle, sanctuary, of law, became feared worldwide.

Hebrews 9:21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

Notably under law there's bloodshed sprinkled on everything and everyone, denoting how all encompassing such bloodshed is, and by such Adamic transgression death comes upon all.

Hebrews 9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

Notably "almost all things", not all things, are by the law purged with blood. And by the law there is no remission without bloodshed. In contrast all things are purged of sin by His grace.

Hebrews 9:23 [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

Notably we're talking patterns of things in the (plural) "heavens" where there are sides taken, not in the "heaven" where there are no sides to take.

Hebrews 9:24 For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

Notably Christ: the end of the law is not entered in holy "places" such as plural "heavens" having division-all right and left hands, sides thereof as in Mt 25's son of Man thing; No, but rather into singular "heaven" itself, which is higher than the heavens and a purely grace us place where there are no sides made to even take; nor any place given to law at all. And since plural heavens is a "them" thing (Gen 2:1), them being a first Adam thing (Gen 5:2), it's notably for us.

Hebrews 9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

Notably the offering of himself, and as if allegorically denoting the offering of the mediator once and for all brings an end to the mediation, via no more enmity being between God and men.

Hebrews 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Notably we're talking a once only eternal redemption instead of yearly redemption by high priests who themselves died and stayed dead; And also notably about the end of the world, the old world of law where sin was imputed to all whether or not they sinned and then such was 'covered up' with a bloody sacrifice by law, which was an accusation-all ministration of condemnation and a ministration of death, which came upon all: Romans 5:14.

Notably we're also talking "hath he" (a question) instead of he hath (a statement). We're also talking "appeared" to (ass-u-me, appearances can be deceiving) instead of did (fact). Let us reconsider our Christ doctrine and see there are two finisheds: before the cross vs at the cross, and that the latter end may be better or worse accordingly for them or us. Them, even them on the right of them vs them, tend to draw back to sacrifice, perdition thereof, like a dog returned to his vomit, making their latter end "worse". Converted Peter speaks to such in 2Pet 2:20-22 (noting latter end is worse when those escaped get entangled again with law<=law: Rev 13). JC also spoke to such in Mt 12:45 (noting if the house and the cup aren't totally cleansed to the point the conscience is purged of sin, the demonic spirit then returns with seven spirits "MORE WICKED") and also in Mt 23:15 (noting the proselyted one is made "MORE THE CHILD of hell" than the previous child of hell: hypocrites, fools who sit in Moses' seat).  Paul also exhorts: be no more children tossed to and fro, rather man kind which is better blessed. For neither of two (dead/living) sacrifices, nor two laws, is able to purge the conscience of sin. Hence we are exhorted to leave the (good/better) "principles" to go on unto perfection (best).

Hebrews 9:27 And as it is appointed unto men once to die, but after this the judgment:

Notably we can rule out reincarnation here, for men once die, then comes the judgment. Yet also notable is the use of "as", denoting allegory in the manner of "as in Adam all die", an as if.

Hebrews 9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Notably we have a few twists and a zinger to such a great mystery being revealed. Perhaps the Christ offered to bear the sins of many was the Christ of Christ Jesus, not of Jesus Christ (in that Christ, of that Jesus Christ is come, whom that God was in reconciling the world, "there is no sin" even imputed to even bear. Selah). To wit, that God was in Christ (of Jesus Christ) reconciling the world unto himself, NOT IMPUTING SIN (2Cor 5:19). The last half of the last verse is a question (shall he), not a statement (he shall). And it's a question many "saints in Christ Jesus" should ask themselves; POINT being sin not "purged" gives place and power(gospel) to the return of law worketh wrath (law being both source and strength of sin) when a second beast gives place & power to a first beast, by such better of two laws and such better of sacrifices gives place to the first sort of such twain. (S.E. Asia?)

Conclusion of To The Hebrews (a mini bible itself): "Grace with you all. Amen."
Conclusion of Holy Bible: "The grace of our Lord Jesus Christ with you all. Amen."