Garner-Howes Baptist Commentary

RITES AND BLOOD SACRIFICES OF THE LAW, V. 1-10

1) "Then verily the first covenant," (men oun ho prote) "So then the first (in the order) covenant;” In consideration of the Old Testament in comparison with the new, it was first of the two in chronological order, not in rank of importance. The new is better than the old or the first in respect to: a) the priesthood, b) the tabernacle, and c) the program of worship and service.

2) "Had also ordinances of divine service," (kai dikaiomata latreias) "Had both ordinances of divine service," or ceremonies of Divine worship services, that regulated services of worship, Exodus 29:42-44. At the door of sanctuary he promised to meet Moses and communicate with him before the continual burnt offering.

3) "And a worldly sanctuary," (to te hagion kosmikon) "And a worldly holy place," a sanctuary after the world order, made by man’s hands, Exodus 25:8; Exodus 36:1-6. Aholiab and Bezaleel were two special men in whom God put wisdom to help in effective construction and art work of the sanctuary of the first covenant (Mosaic) order of worship. This worldly sanctuary was in contrast with the heavenly, where Christ appears and offers his own blood in perpetuity, Hebrews 7:25; Hebrews 9:24; Hebrews 9:28.

The Kohathites transplanted and set up the tabernacle sanctuary from place to place, Numbers 10:17; Numbers 10:21.

1) "For there was a tabernacle made," (skene gar kateskeusthe) "For a tabernacle was prepared," according to Divine instructions given to Moses and Israel, Exodus 26:1; Exodus 27:1-21. The Lampstand of the tabernacle worship was a picture of the church as light bearer of the word, worship, and service of the new covenant, Matthew 5:15-16; Revelation 1:20.

2) "The first, wherein was the candlestick," (he prote en he eh te luchnia) "The first (section) in which were located both the lampstand or candlestick," Exodus 26:35; "over against the table on the side of the tabernacle toward the south;" Exodus 40:4; Exodus 40:24-25. It was of pure gold and was to support all the light to be had in the sanctuary of worship, a type of the word of God as the only source of light for the new covenant order of worship, Exodus 25:31; John 5:39; 2 Timothy 3:16-17.

3) "And the table," (kai hetrapeza) "And the table," of it, without the veil," Exodus 26:35, "on the north side," of the tabernacle; This table of fine wood (shittim wood) on which the shewbread was to be placed was overlaid with pure gold, Exodus 25:23; Exodus 25:30.

4) "And the shewbread," (kai he prothesis ton arton) "And the setting forth of the loaves (of shewbread)," There were to be twelve cakes, baked of fine flour, then covered with pure frankincense, set in two rows (six in a row) upon the golden table as a memorial to the Lord, Leviticus 24:5-7.

5) "Which is called the sanctuary," (hetio legetai hagia) "Which is called Holy," or the sanctuary of the tabernacle, a sanctified place, where priests were to minister continually, witnessing of the goodness of God in leading and feeding and protecting his worshipping covenant people until the true sacrifice- redeemer should come, Galatians 3:19-25.

1) "And after the second veil," (meta deto deuteron katapetasma) "And after the second veil;” after the first, a curtain slit, that granted entrance to the only entrance to the Holy of Holies, Exodus 26:31-33. It was to separate the first and second tabernacles or rooms of worship, .

2) "The tabernacle," (skene) a "tabernacle," as further described with its furniture. The entrance veil was made of fine twined linen of cunning or skilled work in royal colors of red (scarlet), purple and blue, with cherubims on the cloth signifying entrance to a place of high and holy order, Exodus 26:31-33. It was a separation between the holy and most holy places.

3) "Which is called the Holiest of all," (he legomene Hagia hagion) "That one which is called Holy of Holies," where the atonement blood was sprinkled upon the mercy seat of the ark that contained the ten commandments, the place over which cherubims watched as the blood was offered by the High Priest acknowledge the needs of the people who had broken God’s commandments and needed protection from the just consequences of God’s laws they had broken. This is what "angels desire to look into;” as blood on the mercy seat signified how Jesus would offer his own blood for our sins then ascend into heaven for our security to offer his own blood as the mercy sacrifice for every broken law of God his children commit; ; 1 Peter 1:12; Hebrews 9:24; Colossians 2:17; 1 John 2:1-2.

1) "Which had the golden censer," (chrusoun echousa thumiaterion) "Having or containing a golden censer," inside the veil of the Holy of Holies; Each piece of furniture was made by a pattern God gave to Israel, Exodus 25:8-9. The censer was an ash pan, container, to hold ashes from burning of incense, 1 Kings 7:50.

2) "And the ark of the covenant," (kai ten kiboton tes diathekes) "And (as well as) the ark of the covenant," Exodus 25:10. The size was two and one half cubits long, two and one half cubits in breadth, and a cubit and an half in height. On the golden mercy seat lid of the ark, covering the broken law within the ark, blood was sprinkled between the two cherubims looking upon the blood, on which basis God pardoned the sins of his people. The "when I see the blood I will pass over you," is a divine trust still, Exodus 12:13.

3) "Overlaid round about with gold," (perikekalummeneen pantothen chrusio) "Which was having been covered all around (on every side) with gold," Exodus 25:11; Exodus 37:1-2.

4) "Wherein was the golden pot that had manna," (en he stammos chruse echousa to manna) "In which was located a golden pot having or holding the manna;” Exodus 16:33-34, commemorating manna from heaven divinely provided for Israel’s need in her wandering in the wilderness, typifying God’s care for his own, Hebrews 13:5; Philippians 4:19.

5) "And Aaron’s rod that budded," (kai he hrabdos Aaron he blastesasa) "And the rod of Aaron which budded," brought forth blooms, and yielded almonds, signifying God’s Divine choice of Levi as the tribe to oversee his law worship and service rites, Numbers 17:10.

6) "And the tables of the covenants," (kai hai plakestes diathekes) "And the plaques (tablets) of the covenant," the first or law covenant, Exodus 25:16; Exodus 25:21; Exodus 34:27-28; Exodus 40:20; Deuteronomy 10:2-5; 1 Kings 8:5-9; Aaron’s rod and the pot of manna were gone 485 years later, at Solomon’s temple dedication, 2 Chronicles 5:10.

1) "And over it the cherubims of glory," (huperano de autes cheroubim dokses) "And above it cherubims of glory," that shadowed or looked down upon the mercy seat upon which sacrifice blood was sprinkled, typifying the coming shed blood of Jesus for every believer, to shield from Divine wrath of the broken law, Exodus 25:18-20; Leviticus 16:2.

2) "Shadowing the mercy seat," (kataskiazonta to hilasterion) "Overshadowing ((looking down upon) the mercy-seat;" This tabernacle furniture appeared four hundred and eighty-five or ninety years later and became a part of the furniture of Solomon’s temple, 1 Kings 8:6-7. Under the wings of the cherubims God appeared to speak in glory to the High Priests, Leviticus 16:2.

3) "Of which," (peri hon) "Concerning which," the Holy of Holies, sanctum-sanctorium, especially the centerpiece, the ark and mercy seat where mercy and judgement meet; 0 that man might draw nigh to the mercy seat! Luke 18:13; For the blood offered there had a sweet odor to the Lord, Leviticus 16:13.

4) "We cannot now speak particularly," (ouk estin nen legein kata meros) "There is not now and hereafter time to keep on speaking in detail;” Its types, shadows, and object lessons of Divine relationship between God, and men are almost beyond comprehension in concepts and number; yet they are to be meat for the mature, growing, servant and steward of God who is a "doer of the word," facing every storm and battle of life faithfully, 1 Corinthians 10:1-6; Hebrews 5:14; James 1:22; 1 Corinthians 10:31; 1 Corinthians 15:58.

The cherubims that covered the mercy seat with their wings seem to signify the angelic bands of Michael and Gabriel who hover over, near, and encircle those who come to the mercy seat for pardon and deliverance, Exodus 25:20; Psalms 34:7; Hebrews 1:14.

1) "Now when these things were thus ordained," (touton de houtos kaeskeuasmenon) "Now when these things had been particularly prepared, arranged, after this manner;" as a Divine order or pattern for approaching an Holy God in seeking forgiveness for sins and earthly blessings.

2) "The priests went always into the first tabernacle," (eis men to proten skene dia pantos eisiasin hoi hiereis) "The priests always went into the first tabernacle;" the outer tabernacle, repeatedly, day after day, Numbers 28:1-6; Daniel 8:11.

3) "Accomplishing the service of God,” “Accomplishing or completing the Divine order of services;” keeping the lamps burning, the incense burning, and caring for the shew-bread, as well as the offering of a morning and evening sacrifice of a lamb daily, including the Sabbath day, Numbers 28:3-10.

1) "But into the second," (eis de ten deuteran) "But on the other hand, into the second," the second tabernacle, the Holy of Holies, or most Holy place.

2) "Went the high priest alone once every year," (hapaks tou eniauton monos ho archiereus) "The high priest goes alone once in the year," once each year, as prescribed by and in the Law of Moses, Hebrews 9:25; Exodus 30:10; Leviticus 16:2; Leviticus 16:17; Leviticus 16:34. Upon entering the High Priest carried not only blood for atonement, but also a censer with coals and sweet incense within the veil as he made the atonement in sprinkling blood upon the mercy seat, Leviticus 16:11-14.

3) "Not without blood," (ou choris haimatos) "Not without (apart from) blood," as prescribed by the ordinance of the law, lest he die there, Leviticus 16:13-14; Exodus 25:21-22.

4) "Which he offered for himself," (ho prospherei huper heautou) "Which he offers on behalf of himself," Leviticus 4:3; Hebrews 5:3; Hebrews 7:27.

5) "And for the errors of the people," (kai ton tou laou agnoematon) "And on behalf of the ignorance of the people, the laity," Leviticus 4:1-2; This especially refers to the sins of ignorance or sins people committed while ignorant that they were sinning at the time of committing the sin, yet, ignorance of wrong does not make the doer innocent, Numbers 15:27-29. But the person who deliberately and in presumption broke the law was to die for it, Numbers 15:30-36.

1) "The Holy Ghost this signifying," ((touto delountos tou pneumatos tou hagiou) "By this the Holy Spirit (was) showing or manifesting;" that the way to God’s glory, that appeared above the mercy seat, between the cherubims, in shekinah glory, pointed to the coming shed blood of Jesus Christ, Hebrews 10:19-20.

2) "That the way into the holiest of all," (ten ton hagion hodon) "That the way of the holiest," into heaven itself where Jesus makes intercession now with his own blood, had not then come, Exodus 25:22; Exodus 40:34-38; Leviticus 16:2.

3) "Was not yet made manifest," (meto pephanerosthai) "Was not yet to have been manifested," while the sacrifices were yet being made of the Mosaic order, before Jesus came and declared himself to be the redeemer, John 14:6; Luke 19:10; John 10:9; John 10:27-29; John 5:24.

4) "While as the first tabernacle was yet standing," (heti tes protes skenes echouses stasin) "While the first order tabernacle was standing," or having a place of Divine administrative order of service; Until the veil of the temple was rent in twain, at the resurrection of Jesus Christ, our High Priest who is now in heaven itself ministering, atoning, interceding for the sins of all believers, Matthew 27:51-53; 2 Corinthians 5:21; Hebrews 7:25; Hebrews 9:24.

1) "Which was a figure for the time then present," (hetis parabole eis to kairon ton enestekota) "Which was a parable for the then present era," the Law age, “the shadow casting era," Hebrews 10:1-4. Daily the priests stood, every day in the week, including the sabbath, making sacrifices that could not remit sins, Hebrews 10:11.

2) "In which were offered both gifts and sacrifices," (kath en dora te kai thusisi prospherontai) "According to which times both gifts and sacrifices are being offered," continually, daily, and altar fires were never permitted to go out,

3) "That could not make him that did the service perfect," (me dunamenoi teleiosai ton latrueonta) "Not being able to make (to perfect) the one who administers the divine service," Hebrews 7:18-19; Galatians 3:21; Hebrews 10:1; Hebrews 10:4; Hebrews 10:11. "The blood of bulls and of goats," could not take away sins, but the blood of Jesus can and does to and for every believer, Romans 3:24-25; 1 John 1:7; Revelation 5:9-10. On the basis of a broken and contrite heart of faith God does cleanse the penitent believer who calls for mercy, Psalms 51:16-17; Romans 10:13.

4) "As pertaining to the conscience," (kata sun eidesin) "In respect of or relating to (the) conscience," that needs to be purged (cleansed) by the blood of Jesus Christ from all covetousness, self will, and sin, to serve the living God; Hebrews 9:14; Hebrews 10:22; 1 Peter 2:19; 1 Peter 3:16.

1) "Which stood only in meats and drinks," (monon epi bromasin) "Consisting only of or standing, supported only in meats (kai pomasin) and in drinks," as offerings, gifts, and sacrifices, Leviticus 11:2-47. These meats for food and sacrifice, classed as clean and unclean of beasts, fowls, and fishes, could not remit sin, Colossians 2:16-17.

2) "And divers washings," (kai diaphorois baptismois) "And in various (kind of) washings," Leviticus 11:25; Leviticus 14:8; Leviticus 15:5; Numbers 19:7. These washings were matters of health, and hygienic in nature, never designed to make the one who was washed free from any hidden or open sin.

3) "And carnal ordinances," (dikaiomata sarkos) "And ordinances of the flesh (carnal) desires;” These carnal ordinances observed outwardly could not and did not of themselves change the inner spiritual state of any person, in ; Ephesians 2:15-16; Colossians 2:16-17.

4) "Imposed on them until the time of reformation," (mechri kairou diorthoseos epikeimena) "Being or existing as imposed until a season of amendment," an era of change should come, a rectification, thru the suffering death, resurrection, and ascension of Jesus Christ, Galatians 3:19-25.

THE USES OF THE LAW

The law is, indeed, a looking-glass, able to represent the filthiness of the person; but the law gives not eyes to see that filthiness. Bring a looking-glass and set it before a blind man - he sees no more spots in his face than if he had none at all. Though the glass be a good glass, still the glass cannot give eyes; yet, if he had eyes, he would in the glass behold his blemished. The Apostle James compared the law to a looking-glass; and a faculty to represent is all the law possesseth. But it doth not impart a faculty to see what it represents. It is Christ alone who opens the eyes of men to behold their own vileness and guilt. He opens the eyes, and then, in the law, a man sees what he is.

III. of Truth

1) "But Christ being come an high priest," (christos de paragenomenos archiereus) "But Christ having appeared (as) an high priest," now in heaven for his own, Hebrews 3:1. He is the apostle (sent one) and High Priest of our profession, an eternal one, Hebrews 7:25; Hebrews 9:24.

2) "Of good things to come," (ton genomen agathon) "Of the good things that have (already) come to be," to exist, in and through Him, of which the law ordinances and ceremonies and rituals were only a shadow, Hebrews 10:1.

3) "By a greater and more perfect tabernacle," (dia tes mezonos kai teleioteras skenes) "Through the greater and more nearly perfect tabernacle," the true tabernacle, Hebrews 8:2. This alludes to the church as the "true tabernacle" of worship and service in this age, which Jesus established, not John the Baptist, before him, or Peter after him, at Pentecost, Matthew 16:18; Matthew 28:20; Acts 20:28.

4) "Not made with hands," (ou cheiropoietou) "Not made by hand," not hand-made or hand-formed; Jesus left his true tabernacle, the church, on earth when he went as High Priest to administer his own blood as High Priest in heaven, his sanctuary now, Hebrews 7:25; Hebrews 9:24; Ephesians 2:21-22.

5) "This is to say, not of this building," (tout’ estin ou tautes tes ktiseos) "This one (of his) is not of this creation order, or type building," not merely a physical tabernacle of worship, but a building, the house of God, constituted of lively stones fitly framed together (in fellowship) for an habitation of the Spirit of God, is God’s tabernacle of worship and service in this age, ; Mark 13:34; Mark 13:37; 1 Timothy 3:15; 1 Peter 2:5; 1 Peter 2:9-10.

1) "Neither by the blood of goats and calves," (oude di haimatos tragon kai moschon) "Nor thru the blood of goats and calves," Hebrews 10:4; did he enter the heavenly sanctuary as High Priest to make intercession for his people, especially the "true tabernacle," the church, that he established, left on earth, John 17:6-9; John 17:15.

2) "But by his own blood," (dia de tou idiou haimatos) "But through (by) the blood of his own," Acts 20:28; Ephesians 1:7; Colossians 1:14; 1 Peter 1:19; Revelation 1:5; Revelation 5:9.

3) "He entered in once into the holy place," (eiselthen ephapaks eis ta hagia) "He entered once for all," for all people and for all times, not repeatedly, as earthly, carnal priests did! "Into the Holies," the. inner sanctum, that is heaven itself, Hebrews 9:26; Hebrews 9:28; Zechariah 3:9; Hebrews 10:10.

4) "Having obtained eternal redemption for all," (aionian lutrosin euramenos) "Having found eternal redemption, Isaiah 53:10; Daniel 9:24; Titus 2:14.

REDEMPTION

Once when I was revisiting my native village, I was going to a neighboring town to preach, and saw a young man coming from a house with a wagon, in which was seated an old woman. I felt interested in them, and asked my companion who they were. I was told to look at the adjoining meadow and pasture, and at the great barns that were on the farm, as well as a good house. "Well," said my companion, "that young man’s father drank that all up, and left his wife in the poorhouse. The young man went away and worked until he had got money enough to redeem that farm, and now it is his own, and he is taking his mother to church." That is an illustration of redemption. In the first Adam we have lost all, but the second Adam has redeemed everything by His death.

- D. L. Moody

1) "For if the blood of bulls and of goats," (eigarto haima targon kai taupon) "For if the blood of goats and bulls," of the flocks and herds, as prescribed for an acknowledgment of sins under the Mosaic Law: Leviticus 16:14; Leviticus 16:16.

2) "And the ashes of an heifer," (kai spodos damaleos) "And, even, or also ashes of an heifer," a young female cow, used by Israel when on journeys away from the tabernacle, in a ceremony acknowledging sins of the one making the offering, Numbers 19:2; Numbers 19:17.

3) "Sprinkling the unclean," (hrantizousa tous kekoinomenos) "Sprinkling those who have been polluted, become. unclean," in acknowledging their uncleanness before God and men, Numbers 19:17-19.

4) "Sanctifieth to the purifying of the flesh," (hagiazei pros ten tes sarkos katharoteta) "Sanctifies to the point of cleanness of the flesh," ceremonially clean from outward pollution, sets the person making the sacrifice apart as an holy, law-abiding, and believing person. They were made to acknowledge sin and the need of a sacrifice Redeemer from the consequence of their sins, of which the sacrifices were, in varying ways, a type or shadow, Colossians 2:17; Hebrews 8:5; Hebrews 10:1.

1) "How much more shall the blood of Christ," (poso mallon to haima tou christou) "By how much more (will) the blood of Christ," cleanse or purify or make morally clean, cleanse or purify the heart by faith in His blood, Acts 15:9; Romans 3:25 declares that Jesus became a propitiation a satisfactory mercy sacrifice "thru faith in His blood," 1 Peter 1:14.

2) "Who through the eternal spirit," (hos dia pneumatos aioniou) "Who thru Spirit Eternal," thru strength of the Eternal Spirit, by which his life was guided and thru which he was raised from the dead, Romans 1:4; Romans 8:11; 1 Peter 3:18.

3) "Offered himself without spot to God," (heauton prosenegken amomon to theo) "Offered himself without blemish to God," or without a spot of inherited or contracted pollution or uncleanness at all, Hebrews 7:26-27; Ephesians 5:2; Titus 2:14.

4) "Purge your conscience from dead works," (katharici ten suneidesin hemon apo nekron ergon) "Will cleanse our conscience from dead, barren, or unfruitful works," Hebrews 1:3; Hebrews 10:22.

5) "To serve the living God," (eis to latreuein theo zonti) "To serve the living God," continually, progressively, until death, Luke 1:74; Romans 6:13; 1 Peter 4:2; 1 Corinthians 6:19-20; 1 Corinthians 10:31.

1) "And for this cause," (kai dia touto) "And on account of or by reason of this;” Because he died both to redeem the lost and purchase the church, "true tabernacle," with his blood, as High Priest intercessor, Ephesians 5:25-27.

2) "He is the mediator of the new testament," (diathekes kaines mesites estin) "He is (exists as) mediator of a new covenant," as mediator he intercedes to the Father on behalf first of all his children who sin and second for his church-covenant people, Matthew 28:18-20; John 17:9; John 17:24; John 20:21; 1 Timothy 2:5-6; Hebrews 7:22; Hebrews 8:6; Hebrews 12:24.

3) "That by means of death," (hopos thanatou genomenou) "So as death has occurred," by means of his death, Romans 3:24-25; 1 Peter 3:18-19; John 10:18.

4) "For the redemption of the transgressions," (eis apolutrosin ton parabaseon) "For the release or liberation by redemption of transgressions," to redeem is to "buy back" people or property from a loss or enslavement, 1 Peter 1:18-21.

5) "That were under the first testament," (epi te prote kiateke) "Under the first covenant," the Mosaic or law covenant, Titus 2:14; John 1:11-12.

6) "They which are called," (hoi keklemenoi) "They who have been called," who have obeyed from the heart, "with the heart believed unto righteousness and mouth confessed unto salvation," Romans 10:9-10; Romans 13:4; Hebrews 3:1.

7) ’Might receive the promise of eternal redemption," (ten epangelian labosin tes aioniou kieronomias) "May receive the promise of the eternal heir-setting," Acts 3:20-21, or inheritance privilege, which Jesus died to redeem for them, John 10:27-29.

CHRIST, A TESTATOR - Like A Testator -

1. Christ made His will - executed the covenant of eternal redemption; 2. He provided for the necessities of His friends; 3. He made His will, knowing His hour was coming; 4. He recorded in His will the persons to whom He bequeathed the blessings of the covenant; 5. He disannulled the old will, the Old Covenant, by establishing the New; 6. He had His will attested by credible witnesses (John 5:32; John 5:36-37; Acts 10:39); 7. He ratified it with a seal - His own blood; 8. He has committed it to proper executors - His Father and the Spirit; 9. He has made it unalterable; 10. He commanded that it should be made known after His death.

- W. Nicholson

1) "For where a testament is," (hopou gar diatheke) "For where there (is) exists a covenant;” Where a last will of testimony has been recorded, signed, to be executed or administered by another upon the decease of the testator, the one who made the will.

2) "There must also of necessity be," (anagke pheresthai) "There is (exists) a necessity to be offered," must be located physical evidence of, verification of both the existence of a will, that such is a true desire-will or departing, final, will of the deceased.

3) "The death of the testator," (thanaton tou diathemenou) "Death of the one making covenant," and evidence of death of the testator, that is, one who made the will. Neither a duly executed will, made by a person alone, nor the disappearance or absence of a person from his legal property for a reasonable time is ground for execution of a will. Two matters must be verified beyond a reasonable doubt: First, it must be legally verified that the deceased in soundness of mind voluntarily made the will, and Second, that the same person has died.

1) "For a testament is of force after men are dead," (distheke gar epi nekrois bebaria) "For a testament (covenant) is firm," enforceable), over dead corpses," or after death has come to one, not while he still lives, for while he lives he may administer his own properties or assets, Galatians 3:15. Men cannot legally alter or change another person’s will or final testament.

2) "Otherwise it is of no strength at all," (epei mepote ischuei) "Since never otherwise (has it) strength," or basis of enforcement. While an owner or legal heir of properties lives any legally recorded will with regards to disposition of his properties cannot be made until the condition of death has come to him,

3) "While the testator liveth," (hote ze ho diathemenos) "When or while the one making the covenant lives," or when he is still alive. Such a condition provides that no person may have his properties disposed of by another by reason of extended illness, emotional instability, enfeebleness of mind, or by reason of being drugged to a stupor for a time. The Divine concept, here secured by men, is that each person, as a steward over all properties of the earth that come into his hands, must one day give account to God for the manner of his use or stewardship over that property, even as provided for or neglected in his death, 1 Corinthians 4:2; ; Matthew 20:8-16; Titus 1:7.

1) "Whereupon neither the first testament," (othen oide he prote) "From which basic truth neither the first covenant," the Mosaic covenant or will is referred to as the "first" covenant, Exodus 24:6-8; Hebrews 13:20.

2) "Was dedicated without blood," (choris haimatos egkekainistai) "Has been dedicated or inaugurated (apart from) blood," typifying the coming shed blood of Christ for the redemption of man and the whole world from the blight and curse of Satan and Sin; The death of the sacrifice-animal made the will of God effective on behalf of the one offering it by faith, Hebrews 9:22; Hebrews 10:4; Hebrews 10:14; Leviticus 17:11.

1) "For when-Moses had spoken every precept," (Ioleitheises gar pases entoles) "For when every commandment (was) having been spoken," (by Moses), every principle or every doctrine, Exodus 24:3-5.

2) "To all the people," (panti to lao) "To or toward all the laity (the people);” to the public, the masses, Exodus 24:3.

3) "According to the law," (kata ton nomon hupo Mouseos) "According to the law by Moses," .

4) "He took the blood of calves and of goats," (labon to haima ton moschon kai ton tragon) "Taking the blood of the calves and the goats," Exodus 24:5-6. This was the blood of the testament.

5) "With water and scarlet and wool and hyssop," (meta hudatos kai eriou kokinou kai hussopou) "With water, wool, scarlet and hyssop," Leviticus 14:4-7. The people promised to obey all.

6) "And sprinkled both the book and all the people," (auto te to biblion kai panta ton laon errantisen) "He took it and both the scroll and all the people he sprinkled," Exodus 24:6-8. Indicating that the holy law was to be a guide to a sanctified people as they walked in its precepts or principles.

1) "Saying this is the blood of the testament," (legon touto to haima tes disthekes) "Saying, this is the blood of the covenant; of this Exodus 24:8 reads, "Behold the blood of the covenant;” O that men might behold its real meaning today, not of the shadow-blood of the first covenant, but the blood of the sinless Son of God who intercedes with his own blood at heaven’s mercy seat today, Matthew 26:28.

2) "Which God hath enjoined unto you," (hes eneteilato pros hemas hotheos) "Which the God enjoined to you all," to Israel concerning all his words, Psalms 119:160; It is the intercessory blood of Jesus, the blood of the new covenant, the second covenant, the better covenant than that between Moses and Israel, that is preeminent, most to be desired, respected today, 1 Corinthians 11:25; As God enjoined Israel to offer the blood of animals, signifying their need of continual cleansing, moral cleansing from the broken law of Moses, so should children of God in his new covenant church acknowledge their daily need of cleansing, by the blood of Jesus Christ, at the throne of his daily, continual intercession for his own, Hebrews 7:25; Hebrews 9:24; They may do this in observance of the Lord’s supper which depicts his broken body and shed blood for the whole world, and his church in a special way, 1 Timothy 2:5-6; Matthew 26:28; Luke 22:20.

1) "Moreover he sprinkled with blood," (homois errantisen to haimati) "In like manner, he sprinkled," a form of ceremonial cleansing or sanctification, setting apart for special Divine service, when the tabernacle had first been constructed, Exodus 29:12; Exodus 29:36.

2) "Both the tabernacle," (kai ten skenen) "also (both) the tabernacle," the first tabernacle, or outer tabernacle, Leviticus 8:15; Leviticus 8:19. The blood was sprinkled upon and poured round about the altar to sanctify it and to make reconciliation for the people upon it.

3) "And all the vessels of the ministry,” (de kai panta ta skeue tes leitourgias) "And all the vessels of the order of divine service," that related to worship, praise, and sacrifice offered in both the first and second or outer and inner tabernacles.

Although this was not specifically enjoined by the law it was considered proper since the altar horns were to be touched with blood and have blood poured all around the altar at the initiation of making of the atoning sacrifice, Leviticus 16:10-14. Then at the offering of the blood of the goat, in the High Priest’s sprinkling it seven times before the mercy seat.

1) "And almost all things," (kai schedon panta) "And practically all things," associated with the first testament or Mosaic covenant, Leviticus 12:1-8.

2) "Are by the law purged with blood," (en haima katharizetai kata ton nomon) "Are cleansed by blood according to the law," by direction of ceremonial services, to testify that one has physical cleanliness, as in Leviticus 14:4-8; Leviticus 15:13-15.

3) "And without shedding of blood," (kai choris haimatekchusias) "And apart from (without) blood-shedding," water and fire both of which were used in preparing and making sacrifices was not -sufficient for ceremonial cleansing. Tho water and fire might effect physical cleansing, they could not cleanse from moral and ethical pollution, 1 Peter 1:18-19; ; Isaiah 53:4-6.

4) "Is no remission," (ou ginetai aphesin) "There becomes or exists no remission," no basis of or for remission of sins, from the consequences of moral and ethical wrong in defilement of the holy law principles, Leviticus 17:11; Revelation 5:9; Romans 3:25; Revelation 7:14-15.

1) "It was therefore necessary," (anagke oun) "There therefore existed a necessity," to meet the requirements of the law, and to provide a shadow-type, Exodus 25:40; Exodus 26:30.

2) "That the patterns of things in the heavens," (ta men hupodeigmata ton en tois ouranois) "For the examples of the things in the heavens," or copies to reflect likeness of things in the heavens, Hebrews 8:5; surrounded by angels at the mercy seat Christ offers his own blood for the sins of his brethren, Hebrews 7:25; Romans 8:34.

3) "Should be purified with these," (toutois katharrizesthai) "To be cleansed by these things," these various kinds of blood sacrifices, gifts, and offerings, /Hebrews 9:19-22.

4) "But the heavenly things themselves," (auto de ta epourania) "On the other hand it was necessary for the heavenly things themselves," Job 15:15; the very heavens of the first creation, now polluted by sin, it is to be understood by this statement, must also be redeemed, purified or restored from their ruin by the blood of Jesus Christ, John 3:16; Romans 8:19-23; Revelation 5:9-14.

5) "With better sacrifices than these," (kreittosin thusiais para tautas) "To be cleansed by better sacrifices than these," than by these sacrifices of the first covenant. The heavens are to be purified by the sacrifice of Jesus Christ, and of praise of good angels, and of the redeemed saints, Ephesians 5:2; Philippians 2:17; Hebrews 13:15; Jesus died to put away all sin by the sacrifice of himself and now administers that sacrifice atonement blood for the restoration of the world, Hebrews 9:26; Hebrews 10:10-12.

1) "For Christ is not entered into the holy place made with hands," (ou gar eis cheiropoieta eiselthen hagia christos) "For Christ entered not into (the) holy place made by hand," the Holy of Holies reserved for atonement sacrifices made by High Priests of the Mosaic Levitical order, for if he were on earth he would not be a priest, not being of that order, see? Hebrews 8:4.

2) "Which are the figures of the true," (antitupa ton alethinon) "Figures or anti types of the true," the true holy place. The Holy place, inner sanctum, of the first tabernacle and Solomon’s temple had furniture and sacrifices typical of heaven - the sweet odor sprinkled upon the coals in the censer carried by the priest before the mercy seat, the cherubims, the blood and the ark, all prefigured what Jesus does in heaven now for his own, Hebrews 8:5; Hebrews 9:1.

3) "But into heaven itself," (all’ eis auton ton ourarion) "But (he has entered) into the true heaven itself," Romans 8:34; 1 John 2:1.

4) Now to appear in the presence of God," (nun emphanis thenai to prosopo tou theou) "Now and hereafter to appear continually in the very presence (face) of God," Hebrews 7:25; Hebrews 8:6; Hebrews 9:14.

5) "For us," (huper hemon) "On our behalf," a mediator in our behalf, 1 Timothy 2:5-6; Hebrews 9:15; advocating on our behalf when Satan and his demons accuse us as brethren before the very mercy seat of heaven, 1 John 2:1; Revelation 12:9-10.

1) "Nor yet that he should offer himself often," (oud hina poleakis prosphere heauton) "Nor even in order that he might offer himself repeatedly," dying and shedding his blood again and again; 1 Peter 3:18; Hebrews 10:10; Titus 2:14. It was not necessary first, because his blood was perfect, needed not replacing, second, his sacrifice was not limited in time benefits to those who received it by faith, Romans 3:25; 1 Timothy 2:5-6.

2) "As the high priest entereth into the holy place," (hosper ho archiereus eisrchetai eis ta hagia) "Just as the high priest enters (of his own accord) into the holy place," the Holy of Holies, Hebrews 9:7.

3) "Every year," (kat’ eniauton) "Year by (after) year," making the entrance, again and again, as required or prescribed by the Law, Exodus 30:10; It was to be made according to these orders throughout Israel’s generations.

4) "With blood of others," (en haimati allotrio) "With blood belonging to others," on behalf of others, having first offered a sacrifice for himself, Leviticus 16:18-19; Leviticus 16:29-30.

1) "For then must he often have suffered," (epei edei auton pallakis pathein) "Since it behoved (became) him to suffer," suffered and died repeatedly, if he had had polluted blood, blood of the kind repeatedly offered by High Priests, every year.

2) "Since the foundation of the world," (apo katabales kosmou) "Beginning or originating from (the) foundation of (the) world;” It is from this inferred or assumed that Christ suffered for sins committed by men from the fall of Adam and even to redeem the creation from its fall by reason of Satan’s. fall, Romans 8:19-23.

3) "But now once in the end of the world," (nuni de hapaks epi sunteleia ton aunon) "But (for) now and hereafter once for all at the completion of the ages," the law age, which he abolished took out of the way, Colossians 2:14-17; Hebrews 9:12; Hebrews 7:17; 1 Peter 3:18.

4) "Hath he appeared," (pephanerotai) "He has been manifested," John 1:14; 1 Timothy 3:16; Peter declared that he was manifested in these last days," 1 Peter 1:20-21.

5) "To put away sin," (eis apetesin tes hamartias) "For the annulment of sin," the final consequences of sin, as the scapegoat bare away the sins of Israel, dying alone, Leviticus 16:21-22; John 1:29.

6) "By the sacrifice of himself," (dia tes thusias autou) "Through the sacrifice of himself," John 10:18; It was a voluntary, free will sacrifice of himself to finish the will and work of his Father for men, John 17:4; Luke 23:46; Titus 2:14.

1) "And as it is appointed unto men," (kai kath’ hosan apokeitai tois anthropois) "And even as it is reserved to men," "appointed, in waiting to men," by reason of inherent depravity from the fall of Adam, Romans 5:12-21.

2) "Once to die" (hapaks apothanein) "Once or at one time (sometime) to die," Genesis 3:19; Ecclesiastes 3:20; Ecclesiastes 9:5. For it is declared, "the living know (recognize) that they shall die."

3) "But after this the judgement," (meta de touto krisis) "Then after this death, judgement;” Death is certain, inescapable, but no less is judgement before God thereafter.

There awaits continually, for every person, one of two great Divinely appointed places of judgement:

1. The Judgement Seat of Christ, before which all children of God, one by one, shall one day stand, to be judged for rewards, according to deeds done in the body, 2 Corinthians 5:10-11; Romans 14:11-12; Revelation 20:12; 1 Corinthians 3:8; 1 Corinthians 3:13-15.

2. The Great White Throne Judgement before which all Christ rejectors, all who die in an unsaved state, as unbelievers, shall receive judgement of degrees of retribution for their sins, Revelation 20:11-15; Matthew 10:15; Matthew 11:22; Matthew 11:24; Acts 17:31; Acts 24:25; Judges 1:4; Judges 1:6.

1) “So Christ was once offered," (houtos kai ho christos hapaks prosenechtheis) "So also Christ once (for all) is having been offered;" Not again and again as Levitical offerings were made, because he was a sinless, holy, unpolluted offering, Hebrews 7:26; Hebrews 9:12; Hebrews 9:26.

2) "To bear the sins of many," (eistopallon anenegkein hamartias) "in order to bear the sins of the many," the whole world; 1 Peter 2:24; 1 Peter 3:18; of him John cried, "behold the Lamb of God that taketh (beareth continually) away the sins of the world," John 1:29; Leviticus 16:21; Matthew 26:28.

3) "And unto them that look for him," (tois auton apekdechomenois) "To those who expectantly, continually look for him;” Titus 2:13; 2 Peter 3:11-12; Not only to be saved but also to be looking for, anticipating by faith the coming of our Lord, seems to be important to assure one’s being raptured alive when Jesus comes, Luke 21:34-36.

4) "Shall he appear the second time without sin," (ek deuterou choris hamartias ophthesetai) "He will appear of his own will or accord a second time without (apart from) sin," a sin offering, for which purpose he came the first time, Luke 19:10.

5) "Unto salvation," (eis solterian) "For (their) salvation or deliverance," deliverance from the presence of sin and The Tribulation The Great that is to come upon the earth and those who do not look for, anticipate His coming, A believer should get out of any church or religious order that does not look for the personal bodily return of Jesus Christ to the earth, lest he, with them, should not be accounted worthy to escape what is to come on earth, Luke 21:34-36; Mark 13:33-36.