Hebrews 9:21
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
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(21) He sprinkled with blood.—Rather, he sprinkled in like manner with the blood. It is singular that the word rendered “in like manner” (found in the Bishops’ Bible, “likewise,” and in other versions) should have been overlooked in the Authorised version. The incident here mentioned belongs, of course, to a later date. It is not expressly recorded in Scripture, but is related by Josephus (Ant. iii. 8, § 6); and, apart from internal probability, might almost be concluded from the narrative of the Pentateuch itself. In Exodus 40:9-15 we read of the divine injunction that Moses should put the anointing oil not only upon Aaron and his sons, their garments, and the altar, but also upon the Tabernacle and its vessels. In Leviticus 8:10-12 is recorded the fulfilment of this command; but in the later verses of the same chapter we read that the altar was sprinkled with the blood of the sin-offering (Hebrews 9:15), and that Moses sprinkled Aaron and his sons and their garments with “the anointing oil and the blood which was upon the altar.” Manifestly we may infer that the Tabernacle and its vessels were included in the latter ceremony. Whatever was connected with the covenant which God made with His people must be sprinkled with the blood, which at once typified purification (Hebrews 9:14; Hebrews 9:24), and ratified the covenant (Hebrews 9:15; Hebrews 9:17).

Hebrews 9:21-22. Moreover — To prefigure the efficacy of the sacrifice of Christ to render our acts of worship acceptable; he sprinkled with blood the tabernacle — The altar, and mercy-seat; and all the vessels of the ministry — All that were used in the tabernacle service. See the margin. And almost all the things — Pertaining to the tabernacle and service of God, (the apostle says almost all things, because some were cleansed with water, and some with fire, Numbers 31:23, and some with the ashes of the red heifer, Numbers 19:2-10,) are by the law purged from any ceremonial defilement with blood — Offered or sprinkled; and without shedding of blood — According to the law; is no remission — Of sins, neither typical nor real. Or he means, no remission was granted on the day of atonement without blood. All this pointed to the blood of Christ, effectually cleansing from all sin, and intimated that there can be no purification from it by any other means. Because some fancy that a real pardon of sin was obtained by the atonements of the Mosaic law, and especially by those made on the tenth of the seventh month, concerning which it is said, (Leviticus 16:30,) on that day shall the priest make an atonement for you that you may be clean from all your sins: it may be proper to observe here, that “this cleansing of the people from all their sins could not possibly have any reference to the punishments of the life to come, because the atonement was made for all the people indiscriminately, whether penitent or not, consequently it could not be a cleansing of their consciences, but of their bodies; redeeming them from those civil penalties which God, in the character of their chief magistrate, would have inflicted on them for breaking the laws of the state, unless these atonements had been made. A remission of that kind all the people of the congregation might receive, and it was the only remission which, in a body, they could receive through the sacrifices mentioned. And from the inefficacy of the annual atonements, made on the day above mentioned, to procure for the people the eternal pardon of their sins, it follows that the daily atonements, made by the ordinary priests, had no greater efficacy in procuring their pardon.” — Macknight. See notes on Hebrews 9:8-10; chap. Hebrews 10:4.

9:15-22 The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.He sprinkled ...both the tabernacle - This circumstance is not stated by Moses. On the probability that this was done, see notes on Hebrews 9:19. The account of setting up the tabernacle occurs in Exodus 11:1-10. In that account it is said that Moses "anointed" the tabernacle with the holy anointing oil; Hebrews 9:9-11. Josephus (Ant. book iii, chapter 8, section 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.

And all the vessels of the ministry - Employed in the service of God. The altar, the laver, Exodus 40:10-11, the censers, dishes, bowls, etc., which were used in the tabernacle.

21. Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; 40:9, 10, which mentions only Moses' anointing the tabernacle and its vessels. In Le 8:10, 15, 30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as Josephus has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Le 16:16, 20, 33, virtually sanctions this inference. The tabernacle and its contents needed purification (2Ch 29:21). Moses did not only sprinkle the book of the covenant with blood, but the tabernacle itself, yearly, on the atonement day, as is charged, Leviticus 16:14,16,17. For as the altar and persons were to be atoned for, so was the tabernacle itself, Hebrews 9:18,20. First they were sprinkled, and then anointed, Leviticus 8:10,11, as the gospel tabernacle was in the truth of it, 1 Corinthians 6:11. All the garments and vessels of that priesthood were thus to be purified, typifying how unclean all the persons ministering with them, and atoned for in and by them, were; and how polluting all things, and polluted by them, till they were purified by the blood of Christ.

Moreover, he sprinkled likewise both the tabernacle,.... Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Exodus 40:9 and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts (i), that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood.

And all the vessels of the ministry; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it.

(i) Antiq. l. 3. c. 8. sect. 6.

Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Hebrews 9:21 adds to that mentioned Hebrews 9:19-20, not a simultaneous fact, but only something occurring later. For when the law was proclaimed by Moses, and the people promised to observe the same, the tabernacle had not yet an existence. Exodus 40, where we have the account of the erection and inauguration of the tabernacle, only an anointing of the tabernacle and its vessels with oil is enjoined, not a sprinkling thereof with blood. Comp. ibid. Exodus 9:9. Similarly in Leviticus, a sprinkling indeed with blood (Leviticus 8:15; Leviticus 8:19; Leviticus 8:24) is supposed in regard to the altar; in regard to the tabernacle and its furniture, on the other hand, only an anointing (Leviticus 8:10 ff.). It is possible, however, that Jewish tradition preserved more precise details. At least mention is made by Josephus also (Antiq. iii. 8. 6) of an aspersion of the tabernacle and its furniture, on the part of Moses, with blood.

Erroneously, for the rest (on account of the aorist), do Owen, Seb. Schmidt, Wittich, Cramer, and others find mentioned, Hebrews 9:21, in place of the one act of Moses, a sprinkling enjoined by the law of Moses, and occurring at different fixed periods, in connection with which the majority will have the sprinkling which is made on the great Day of Atonement, Leviticus 16:14 ff., to be meant.

καὶδέ] but also. Luke 2:35; John 8:16, al.

τὰ σκεύη τῆς λειτουργίας] the vessels designed for sacred use.

Hebrews 9:21. καὶ τὴν σκηνὴν δὲ.… “And he also in like manner sprinkled with the blood the tabernacle and all the instruments of the service”. The tabernacle, however, was not yet erected when the covenant was instituted. Delitzsch supposes that a subsequent though kindred transaction is referred to; and colour is given to this supposition by the separation of this verse from Hebrews 9:19. But against it is the article in τῷ αἵματι, “the blood,” apparently the blood defined in Hebrews 9:19-20; although it is just possible the writer may have meant “the blood” which formed part of the means of service. Neither was it by Moses but by Aaron the tabernacle and the altar were sprinkled with blood and so cleansed on the day of Atonement. When first erected ἡ σκηνὴ καὶ πάντα τὰ σκεύη αὐτῆς were anointed with oil (Exodus 40:9) but Josephus records a tradition that it was consecrated not only with oil but also with blood (Ant. iii. 8, 6). It seems that the author adopts this tradition, and ascribes to Moses at the original consecration of the tabernacle the cleansing rites which afterwards were annually performed by Aaron on the day of Atonement.

21. both the tabernacle] This again is not mentioned in the scene to which the writer seems to be referring (Exodus 24:6-8), which indeed preceded the building of the Tabernacle. It is nowhere recorded in Scripture that the Tabernacle was sprinkled, although it is perhaps implied that on a later occasion this may have been done (Exodus 40:9-10); and Josephus, closely following the same Hagadah as the writer, says that such was the case (Jos. Antt. iii. 8. § 6).

all the vessels] This again is not directly mentioned, though we are told that Aaron and his sons, and the altar, were consecrated by such a sprinkling (Leviticus 8:30), and that the “propitiatory” was so sprinkled on the Day of Atonement (Leviticus 16:14). By these references to unrecorded traditions the writer shews that he had been trained in Rabbinic Schools.

Hebrews 9:21. Τὰ σκεύη, the vessels) also the garments.—ἐῤῥάντισε) LXX., τὸ ἥμισυ τοῦ αἵματος προσέχεε πρὸς τὸ θυσιαστήριον.

Verse 21. - Moreover the tabernacle and all the vessels of the ministry be sprinkled in like manner with the blood. This refers to a subsequent occasion, the tabernacle not having been constructed at the time of the inauguration of the covenant, - probably to the dedication of the tabernacle, enjoined Exodus 40, and described Leviticus 8. It is true that no sprinkling of the tabernacle or its furniture with blood is mentioned in the Pentateuch; only the anointing of them with oil (Leviticus 8:10). But the garments of Aaron and his sons are said on that occasion to have been sprinkled with the blood as well as with the anointing oil (Hebrews 8:30), and Josephus ('Ant.,' 3:08. 6) says that this blood-sprinkling was extended also to the tabernacle and its vessels (τήν τε σκηνὴν καὶ τὰ περὶ αὐτὴν σκεύη). Here, as well as in ver. 19, our writer may be supposed to follow the traditional account, with which there is still nothing in the Pentateuch inconsistent. Be it observed again that the force of the argument does not depend on these added details, but on the general principle, abundantly expressed in the original record, which is assorted in the following verse. Hebrews 9:21
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