But when Christ came
This phrase marks a pivotal transition in the narrative of salvation history. The Greek word for "came" (παραγίνομαι, paraginomai) implies an arrival or coming forth, emphasizing the incarnation of Jesus Christ. Historically, this signifies the fulfillment of Old Testament prophecies and the ushering in of a new covenant. Christ's coming is the divine intervention that changes the course of human history, offering redemption and hope.

as high priest
The role of the high priest in Jewish tradition was central to the religious life of Israel, serving as the mediator between God and the people. The Greek term "ἀρχιερεύς" (archiereus) underscores Christ's supreme and eternal priesthood, surpassing the Levitical priesthood. Unlike the earthly high priests who entered the Holy of Holies once a year, Christ's priesthood is perfect and eternal, offering a once-for-all sacrifice.

of the good things that have come
This phrase refers to the blessings and realities of the new covenant, which are superior to the old. The "good things" (ἀγαθῶν, agathōn) encompass the spiritual blessings, eternal life, and reconciliation with God made possible through Christ's sacrifice. Historically, this reflects the transition from the shadow of the law to the substance found in Christ, as prophesied in the Old Testament.

He went through the greater and more perfect tabernacle
The "greater and more perfect tabernacle" signifies the heavenly sanctuary, contrasting with the earthly tabernacle made by human hands. The Greek word for "perfect" (τέλειος, teleios) indicates completeness and fulfillment. This heavenly tabernacle is the true dwelling place of God, where Christ, as our high priest, intercedes for us. It highlights the superiority of the new covenant over the old.

that is not made by hands
This phrase emphasizes the divine origin of the heavenly tabernacle. The Greek term "χειροποίητος" (cheiropoiētos) means "made by hands," and its negation here underscores the spiritual and eternal nature of the heavenly sanctuary. This distinction is crucial in understanding the transcendence of Christ's priestly work, which is not limited by earthly constraints.

that is, not of this creation
This final phrase reinforces the idea that the heavenly tabernacle is part of the divine realm, not the physical world. The Greek word for "creation" (κτίσις, ktisis) refers to the created order. By stating that the tabernacle is "not of this creation," the author of Hebrews highlights the eternal and uncreated nature of the heavenly sanctuary, where Christ ministers on our behalf. This serves as a reminder of the eternal hope and inheritance believers have in Christ, transcending the temporal and pointing to the ultimate fulfillment of God's redemptive plan.

1. Christ
The central figure in this verse, Jesus Christ is portrayed as the high priest who mediates between God and humanity. His role surpasses the Levitical priesthood.

2. High Priest
In the Old Testament, the high priest was the chief religious leader, responsible for making sacrifices on behalf of the people. Jesus is depicted as the ultimate high priest.

3. Tabernacle
The earthly tabernacle was a portable sanctuary used by the Israelites. Here, it symbolizes the heavenly sanctuary, which is "not made by hands."

4. Good Things That Have Come
Refers to the blessings and promises fulfilled through Christ's ministry and sacrifice.

5. Creation
The verse contrasts the heavenly tabernacle with the earthly one, emphasizing the divine origin of Christ's ministry.Christ's Superior Priesthood
Jesus' role as high priest is superior to the Levitical priesthood because He ministers in a heavenly tabernacle, not an earthly one.

The Fulfillment of Promises
The "good things that have come" through Christ include salvation, eternal life, and a restored relationship with God.

Heavenly vs. Earthly
The contrast between the heavenly and earthly tabernacles reminds us to focus on eternal realities rather than temporary, worldly structures.

Access to God
Through Christ, believers have direct access to God, eliminating the need for an earthly mediator.

Living as a New Creation
As followers of Christ, we are called to live as new creations, reflecting the heavenly reality in our daily lives.(11, 12) The changes of translation required in these verses are not considerable in themselves, but important for the sake of bringing out the unity of the sentence and the connection of its parts. But Christ having come a High Priest of the good things to come (or, the good things that are come, see below), through the greater and more perfect Tabernacle, not made with hands, that is to say, not of this creation, also not through blood of goats and calves, but through His own blood, entered once for all into the Holy Place, having won eternal redemption. With Hebrews 9:11 begins the contrast to the first verse. In that we read of the first covenant as possessing ordinances of service and its holy place--both, however, "of this world," and the following verses describe the sanctuary itself (Hebrews 9:1-5) and the ordinances (Hebrews 9:6-10). Now, the Mediator of the New Covenant (Hebrews 8:6), "Christ," whose name brings with it the thought of the satisfaction of all hope and fulfilment of all promises, has appeared as High Priest; and entering into the true Holy of Holies has accomplished once for all what the earlier ministrations typified. This is the main thought; but in few verses do the single words require more careful study. The various-reading mentioned above, "the good things that are come," is very interesting. It is not supported by a large number of authorities, but amongst them are the Vatican MS. (whose guidance, it may be remarked, we shall soon lose, as the ancient text breaks off suddenly in the middle of a word in Hebrews 9:14), the Claromontane MS., and two Syriac versions. One strong argument in its favour presents itself on a comparison with Hebrews 10:1 (where there is no doubt about the reading), "the good things to come." A scribe who had in mind those words, confirmed by the repeated occurrence of a similar thought in different parts of the Epistle (Hebrews 2:5; Hebrews 6:5), might easily substitute them for words expressing a less familiar thought. The two phrases differ more in form than in reality. In one we look at the new order of things, which is never to pass away, as already introduced by Christ (see Note on Hebrews 1:2); and in the other the same new order is thought of as future to those who waited through long ages for "the Christ," and in its consummation still future to ourselves (Hebrews 6:5). The form of expression reminds us of Hebrews 3:1, where Jesus is called the High Priest of our confession (compare also Malachi 3:1, "the Messenger of the covenant"): He is associated with "the good things" as having brought them in, as Mediator of the covenant to which they belong. . . . Verses 11, 12. - But Christ having come (παραγενόμενος, cf. Matthew 3:1; Luke 12:51) a High Priest (or, as 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 (κτίσεως), nor yet through the blood of goats and calves, but through his own blood, entered in once for all (ἐφάπαξ) into the holy place, having obtained (εὑράμενος, not necessarily antecedent to εἰσῆλθεν) eternal redemption. On the futurity expressed (here and Hebrews 10:1) by "the good things to come" (the reading μελλόντων being preferred to γενομένων), see under Hebrews 1:1 (ἐπ ἐσχάτου τῶν ἡμερῶν τούτων) and Hebrews 2:5 (τὴν οἰκουμένεν τὴς μέλλουσαν). Here, certainly, the period of the earthly tabernacle having been the temporal standpoint in all the preceding verses, futurity with regard to it may, without difficulty, be understood; and hence "the good things" may still be regarded as such as have already come in Christ. On the other hand, there is no difficulty in regarding them as still future. For the full and final result of even Christ's perfected high priesthood is not yet come. But what is "the greater and more perfect tabernacle," through which he entered the heavenly holy of holies? It seems evidently, in the first place, to be connected with εἰσῆλθεν, being regarded as the antitype of that "first tabernacle" through which the high priests on earth had passed in order to enter within the veil; διὰ having here a local, not an instrumental, sense. The instrumental sense of the same preposition in the next clause (διὰ τοῦ ἰδίου αἵματος) is not against this view. In English, "through his own blood he entered through the tabernacle" presents no difficulty, though "through" is used in two different senses. But what is exactly meant by the tabernacle through which Christ has passed? Bearing in mind what was said under Hebrews 8:2 of the prophetic visions of a heavenly temple - corresponding to the earthly one - and that the epithet ἀχειροποίητος is applied also (ver. 24) by implication to the counterpart of the holy of holies, and also the expression (Hebrews 4:14), "having passed through the heavens (διεληλυθόντα τοὺς οὑρανοὺς)," we may regard it as denoting the heavenly region beyond this visible sphere of things (οὐ ταύτης τῆς  ᾿τίσεως), intervening between the latter and the immediate presence, or "face," of God. Thus "through the greater and more perfect tabernacle" of this verse answers to "having passed through the heavens" of Hebrews 4:14; and "entered once for all into the holy place" of ver. 12 to "entered into heaven itself" (the very heaven) of ver. 24. Thus also the symbolical acts of the Day of Atonement are successively, and in due order, fulfilled. As the high priest first sacrificed the sin offering outside the tabernacle, and then passed through the holy to the holy of holies, so Christ first offered himself in this mundane sphere of things, and then passed through the heavens to the heaven of heavens. Delitzsch, taking this view, offers a still more definite explanation; thus: "The former (τὰ ἅγια) is that eternal heaven of God himself (αὐτὸς ὁ οὐρανὸς) which is his own self-manifested eternal glory (John 17:5), and existed before all worlds; the latter (ἡ σκηνή) is the heaven of the blessed, in which he shines upon his creatures in 'the light of love' - 'the temple of the tabernacle of the testimony in heaven' of Revelation 15:5, which the apocalyptic seer beheld filled with incense-smoke from 'the glory of God, and from his power.'" There are other views of what is meant by "the greater and more perfect tabernacle." The most notable, as being that of Chrysostom and the Fathers generally, is that it means Christ's human nature, which he assumed before passing to the throne of the Majesty on high. This view is suggested by his having himself spoken of the temple of his body (John 2:21), and calling it, if the "false witnesses" at his trial reported him truly, ἀχειροποίητον (Mark 14:58); by the expression (John 1:14), "The Word was made flesh, and tabernacled (ἐσκήνωσεν) among us;" by St. Paul's speaking of the human body as a tabernacle (2 Corinthians 5:1, 4); and by Hebrews 10:19, 20, where the "veil" through which we have "a new and living way into the holy place through the blood of Jesus" is said to be his flesh. There is thus abundant ground for thinking of Christ's body as signified by a tabernacle; and the expression in Hebrews 10:19, 20 goes some way to countenance such an interpretation here. The objection to it is that it seems neither suggested by the context nor conformable to the type of the high priest on the Day of Atonement. For, if the human body of Christ assumed at his birth is meant, he entered into that before, not after, his atoning sacrifice; and if, with Hofmann, we think rather of his glorified body, in what sense in accordance with the type can it be said that he entered through it? We should rather say that he ascended with it to the right hand of God. The further points of contrast between Christ's entrance and that of the earthly high priests are:

(1) The instrumental medium was not the blood of goats and calves (specified here as having been the sin offerings on the Day of Atonement), but his own blood; he was both Priest and Victim.

(2) He entered, not yearly, but once for all; there was no need of continual repetition. And the conclusion is drawn flint the redemption he thus wrought is consequently complete and eternal. The first of these contrasts is enlarged on from ver. 13 to ver. 24; the second (denoted by ἐφάπαξ) is taken up at ver. 25. On the word "redemption" (λύτρωσις: in some other passages ἀπολύτρωσις) it is to be observed that it means, according to its etymology, release obtained by payment of a ransom (λύτρον), and thus in itself involves the doctrine of atonement according to the orthodox view. It is true that in many Scripture passages it is used (as also λυτρούσθαι and λυτρωτή`) in a more general sense to express deliverance only, but never where the redemption of mankind by Christ is spoken cf. In such cases the λύτρον is often distinctly specified, as in Matthew 20:28 and Mark 10:45, "his life;" in 1 Timothy 2:6 and Titus 2:14, "himself;" in Ephesians 1:7; Colossians 1:14; 1 Peter 1:19, "his blood;" cf. also infra, ver. 14. As to how the availing power of the atonement is to be understood, more will be said under the verses that follow.

Parallel Commentaries ...

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[when] Christ
Χριστὸς (Christos)
Noun - Nominative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

came as
παραγενόμενος (paragenomenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 3854: From para and ginomai; to become near, i.e. Approach; by implication, to appear publicly.

high priest
ἀρχιερεὺς (archiereus)
Noun - Nominative Masculine Singular
Strong's 749: High priest, chief priest. From arche and hiereus; the high-priest; by extension a chief priest.

of the
τῶν (tōn)
Article - Genitive Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

good things
ἀγαθῶν (agathōn)
Adjective - Genitive Neuter Plural
Strong's 18: A primary word; 'good'.

that have come,
γενομένων (genomenōn)
Verb - Aorist Participle Middle - Genitive Neuter Plural
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

[He entered]
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

greater
μείζονος (meizonos)
Adjective - Genitive Feminine Singular - Comparative
Strong's 3173: Large, great, in the widest sense.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

more perfect
τελειοτέρας (teleioteras)
Adjective - Genitive Feminine Singular - Comparative
Strong's 5046: From telos; complete; neuter completeness.

tabernacle
σκηνῆς (skēnēs)
Noun - Genitive Feminine Singular
Strong's 4633: A tent, booth, tabernacle, abode, dwelling, mansion, habitation. Apparently akin to skeuos and skia; a tent or cloth hut.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

made by hands
χειροποιήτου (cheiropoiētou)
Adjective - Genitive Feminine Singular
Strong's 5499: Done or made with hands, artificial. From cheir and a derivative of poieo; manufactured, i.e. Of human construction.

(that
τοῦτ’ (tout’)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's 3778: This; he, she, it.

is,
ἔστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

of this
ταύτης (tautēs)
Demonstrative Pronoun - Genitive Feminine Singular
Strong's 3778: This; he, she, it.

creation).
κτίσεως (ktiseōs)
Noun - Genitive Feminine Singular
Strong's 2937: From ktizo; original formation.


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NT Letters: Hebrews 9:11 But Christ having come as a high (Heb. He. Hb)