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

 (1) A division of the first tabernacle which he calls worldly,
     that is to say, transitory, and earthly, into two parts,
     that is, into the holy places, and the Holiest of all.
    (a) An earthy and a fleeting.

Heb 9:3
9:3 And after {b} the second veil, the tabernacle which is
    called the {c} Holiest of all;

    (b) He calls it the second veil, not because there were two
        veils, but because it was behind the sanctuary or the
        first tabernacle.
    (c) The holiest sanctuary.

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

    (d) The Hebrews call the cover of the ark of the covenant
        the mercy seat, which both the Greeks and we do also.

Heb 9:6
9:6 {2} Now when these things were thus ordained, the priests
    went always into the first tabernacle, accomplishing the
    service [of God].

 (2) Now he comes to the sacrifices which he divides into those
     daily sacrifices and that yearly and solemn sacrifice with
     which the high priest only but once every year entering
     into the Holiest of all with blood, offered for himself and
     the people.

Heb 9:7
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 {e} errors of the people:

    (e) For the sins, see Heb 5:2.

Heb 9:8
9:8 {3} 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:

 (3) Of that yearly rite and the ceremony, he gathers that the
     way into heaven was not opened by such sacrifices, which
     was shadowed by the Holiest of all. For why did only the
     high priest enter in, excluding all others, to offer
     sacrifices there both for himself and for others, and
     after, shut the Holiest of all again?

Heb 9:9
9:9 {4} Which [was] a figure {f} 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

 (4) An objection: If the way to heaven was not opened by those
     sacrifices (that is to say, if the worshippers were not
     purged by them) why then were those ceremonies used? That
     is, that men might be called back to that spiritual
     example, that is to say, to Christ who would correct all
     those things at his coming.
    (f) For that time that that figure had to last.

Heb 9:10
9:10 {5} [Which stood] only in meats and drinks, and divers
     washings, and carnal ordinances, {g} imposed [on them]
     until the time of reformation.

 (5) Another reason why they could not clear the conscience
     of the worshipper is because they were outward and carnal
     or material things.
     (g) For they were as you would say, a burden, from which
         Christ delivered us.

Heb 9:11
9:11 {6} But Christ being come an high priest of good things to
     come, {7} by a {h} greater and more perfect tabernacle, not
     made with hands, that is to say, not of this building;

 (6) Now he enters into the declaration of the types, and
     first of all comparing the Levitical high priest with
     Christ, (that is to say, the figure with the thing itself)
     he attributes to Christ the administration of good things
     to come, that is, everlasting, which those carnal things
     had respect to.
 (7) Another comparison of the first corrupt tabernacle with the
     latter, (that is to say, with the human nature of Christ)
     which is the true incorruptible temple of God, into which
     the Son of God entered, as the Levitical high priests into
     the other which was frail and transitory.
     (h) By a more excellent and better.

Heb 9:12
9:12 {8} Neither by the blood of {i} goats and calves, but by
     his own blood he entered in once into the holy place,
     having obtained eternal redemption [for us].

 (8) Another comparison of the blood of the sacrifices with
     Christ, the Levitical high priests entering by their holy
     places into the sanctuary, offered corruptible blood for
     one year only: but Christ entering into that holy body of
     his, entered by it into heaven itself, offering his own
     most pure blood for an everlasting redemption: for Christ
     is both the High Priest, Tabernacle, Sacrifices and
     Offerings themselves, indeed all those both truly and for ever.
     (i) For in this yearly sacrifice of reconciliation, there
         were two kinds of sacrifices, the one a goat, the other
         a heifer, or calf.

Heb 9:13
9:13 {9} For if the blood of bulls and of goats, and the ashes
     of an heifer sprinkling the unclean, sanctifieth to the {k}
     purifying of the flesh:

 (9) If the outward sprinkling of blood and ashes of beasts was
     a true and effectual sign of purifying and cleansing, how
     much more shall the thing itself and the truth being
     present which in times past was shadowed by those external
     sacraments do it?  That is to say, his blood, which is
     man's blood and also the blood of the Son of God, and
     therefore has an everlasting power of purifying and
     (k) He considers the signs separately, being separate from
         the thing itself.

Heb 9:14
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 {l} dead works to serve the living

     (l) From sins which proceed from death, and bring forth
         nothing but death.

Heb 9:15
9:15 {10} 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

 (10) The conclusion of the former argument: therefore seeing
      the blood of beasts did not purge sins, the new Testament
      which was promised before, to which those outward things
      had respect, is now indeed established by the power by
      which all transgressions might be taken away, and heaven
      indeed opened to us. It follows that Christ shed his blood
      also for the fathers, for he was foreshadowed by these old
      ceremonies, otherwise, unless they served to represent
      him, they were not at all profitable. Therefore this
      Testament is called the latter, not concerning the power
      of it, (that is to say, remission of sins) but in respect
      of that time in which the thing itself was finished, that
      is to say, in which Christ was exhibited to the world, and
      fulfilled all things necessary for our salvation.

Heb 9:16
9:16 {11} For where a testament [is], there must also of
     necessity be the death of the testator.

 (11) A reason why the testament must be established by the
      death of the Mediator, because this testament has the
      condition of a testament or gift, which is made effective
      by death, and therefore that it might be effective, it
      must be that he that made the Testament, should die.

Heb 9:18
9:18 {12} Whereupon neither the first [testament] was dedicated
     without blood.

 (12) There must be a proportion between those things which
      purify and those which are purified: Under the law all
      those figures were earthly, the tabernacle, the book, the
      vessels, the sacrifices, although they were the signs of
      heavenly things. Therefore it was required that all those
      should be purified with some matter and ceremony of the
      same nature, that is, with the blood of beasts, with
      water, wool, hyssop. But under Christ all things are
      heavenly, a heavenly tabernacle, heavenly sacrifice,
      heavenly people,  heavenly doctrine, and heaven itself is
      set open before us for an eternal home. Therefore all
      these things are sanctified in a similar way, that is,
      with the everlasting offering of the quickening blood of

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

     (m) As the Lord had commanded.
     (n) He used to sprinkle.

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

     (o) The counterparts of heavenly things were earthly, and
         therefore they were to be set forth with earthly
         things, as with the blood of beasts, wool and hyssop.
         But under Christ all things are heavenly, and therefore
         they could not be sanctified with the offering of his
         living blood.

Heb 9:24
9:24 {13} 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:

 (13) Another twofold comparison: the Levitical high priest
      entered into the sanctuary, which was made indeed by the
      commandment of God, but yet with men's hands, that it
      might be a pattern of another more excellent, that is, of
      the heavenly place, but Christ entered into heaven
      itself. Again he appeared before the ark, but Christ
      before God the Father himself.

Heb 9:25
9:25 {14} Nor yet that he should offer himself often, as the
     high priest entereth into the holy place every year with
     blood of others;

 (14) Another double comparison: the Levitical high priest
      offered other blood, but Christ offered his own: he every
      year once repeated his offering: Christ offering himself
      but once, abolished sin altogether, both of the former
      ages and of the ages to come.

Heb 9:26
9:26 {15} For then must he often have suffered since the
     foundation of the world: but now once in the {p} end of the
     world hath he appeared to put away {q} sin by the sacrifice
     of himself.

 (15) An argument to prove that Christ's offering should not be
      repeated: seeing that sins were to be purged from the
      beginning of the world, and it is proved that sins cannot
      be purged, but by the blood of Christ: he would have
      needed to have died repeatedly, since the beginning of the
      world. But a man can die only once: therefore Christ's
      sacrifice which was once done in the later days, neither
      could nor can be repeated. Seeing that it is so, surely
      the power of it extends both to sins that were before,
      and to sins that are after his coming.
     (p) In the later days.
     (q) That whole root of sin.

Heb 9:27
9:27 And as it is appointed unto men {r} once to die, but after
     this the judgment:

     (r) He speaks of the natural state and condition of man:
         For though Lazarus and certain others died twice, that
         was no usual thing, but extraordinary: and as for them
         that shall be changed, their changing is a kind of
         death. \\See Geneva "1Co 15:51"\\

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

     (s) Thus the general promise is restrained to the elect
         only: and we have to seek the testimony of our
         election, not in the secret counsel of God, but in the
         effects that our faith works, and so we must climb up
         from the lowest step to the highest, there to find such
         comfort as is most certain, and shall never be moved.
 (16) Shortly by the way he sets Christ as Judge, partly to
      terrify those who are not trusting in the only sacrifice
      of Christ once made, and partly to keep the faithful in
      their duty, so that they will not go back.