Which was a figure for the time then present - That is, as long as the tabernacle stood. The word rendered "figure" - παραβολὴ parabolē - is not the same as type - τύπος tupos - (Romans 5:14; Acts 7:13, Acts 7:44; John 20:25; 1 Corinthians 10:6, 1 Corinthians 10:11; Philippians 3:17, et al.) - but is the word commonly rendered "parable;" Matthew 13:3, Matthew 13:10, Matthew 13:13, Matthew 13:18, Matthew 13:24, Matthew 13:31, Matthew 13:33-36, Matthew 13:53; Matthew 15:15, "et soepe," and means properly "a placing side by side;" then a "comparison, or similitude." Here it is used in the sense of "image, or symbol" - something to "represent" other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself, and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open sea, to be driven he knows not whither, when he takes leave of these safe pilots.

Both gifts - Thank-offerings.

And sacrifices - Bloody offerings. The idea is, that all kinds of offerings to God were made there.

That could not make him that did the service perfect - That could not take away sin, and remove the stains of guilt on the soul; note, Hebrews 7:11; compare Hebrews 8:7; Hebrews 7:27; Hebrews 10:1, Hebrews 10:11.

As pertaining to the conscience - They related mainly to outward and ceremonial rites, and even when offerings were made for sin the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.

Which - Tabernacle and its services, was a figure, παραβολη, a dark enigmatical representation, for the time then present - for that age and dispensation, and for all those who lived under it.

In which, καθ' ὁν, during which, time or dispensation were offered both gifts and sacrifices - eucharistic offerings and victims for sin, that could not make him that did the service, whether the priest who made the offering, or the person who brought it in the behalf of his soul, perfect as pertaining to the conscience - could not take away guilt from the mind, nor purify the conscience from dead works. The whole was a figure, or dark representation, of a spiritual and more glorious system: and although a sinner, who made these offerings and sacrifices according to the law, might be considered as having done his duty, and thus he would be exempted from many ecclesiastical and legal disabilities and punishments; yet his conscience would ever tell him that the guilt of sin was still remaining, and that it was impossible for the blood of bulls and goats to take it away. Thus even he that did the service best continued to be imperfect - had a guilty conscience, and an unholy heart.

The words καθ' ὁν, in which, referred in the above paraphrase to τον καιρον, the time, are read καθ' ἡν by ABD, and several others, one copy of the Slavonic, the Vulgate, and some of the fathers, and thus refer to την σκηνην, the tabernacle; and this is the reading which our translators appear to have followed. Griesbach places it in his margin, as a very probable reading; but I prefer the other.

Which was a figure for the time then present,.... The tabernacle in general was a figure of Christ's human nature, Hebrews 8:2 and the most holy part of it was a figure of heaven itself, Hebrews 9:24 the whole service of it was typical and shadowy; but it was but a temporary figure; it was for that present time only; the things of it were suited to that dispensation, and are now abolished, and ought not to be revived, the ordinances of the Gospel being greatly preferable to them; and while it did continue, it was only a parable, as the word here used signifies; it was like a dark saying; it had much obscurity and darkness in it; or as the Vulgate Latin version renders it, it was a "figure of the present time"; that is, of the Gospel dispensation; it was a shadow of good things to come under that; it prefigured what is now accomplished; or rather it was a "figure unto, or until the present time"; till Christ came, when all figures, types, and shadows fled away, and were of no more real use and service:

in which were offered both gifts and sacrifices; that is, in which tabernacle, or at which then present time, or , "according to which figure or parable", as the Alexandrian copy and Vulgate Latin version read, gifts and sacrifices were offered by the priests; see Hebrews 5:1,

that could not make him that did the service perfect; neither the priest that offered them, nor the people whom he represented, and for whom he did the service; they could not make real and perfect expiation for sin, nor justify from it, nor cleanse and sanctify; the spiritual worshippers had their sins expiated by the sacrifice of Christ; and their persons were justified by his righteousness, and they were cleansed by his blood: the particular instance in which, legal sacrifices did not make perfect is, "pertaining to the conscience"; there is in every man a conscience, and when sin is charged home upon it, that is filled with a sense of divine wrath; nor can it be pacified with anything short of what will answer the law and justice of God, and which is only done by the blood and righteousness of Christ.

Which (ἥτις)

The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc.

A figure (παραβολὴ)

Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3.

For the time then present (εικς τὸν καιρὸν τὸν ἐνεστηκότα)

Rend. now present, as contrasted with the "time of reformation," Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις for; with reference to; applying to. Καιρὸς season is used instead of αἰὼν age, because "the time" is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22.

In which (καθ' ἥν)

The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which.

Were offered - could not (προσφέρονται μὴ δυνάμεναι)

Rend. "are offered" or "are being offered"; and for "could not," "cannot."

Make him that did the service perfect (τελειῶσαι τὸν λατρεύοντα)

Rend. as Rev. "make the worshipper perfect." See Hebrews 7:11.

As pertaining to the conscience (κατὰ συνείδησιν)

Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the "perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. Matthew 23:25, Matthew 23:26. For συνείδησις conscience, see on 1 Peter 3:16.

{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 conscience;

(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.

9:9 Which was a figure. The Jewish rites were not the true and complete divine service, but only figures, types.

Both gifts and sacrifices were symbols. Nor could they make the worshiper

perfect as pertaining to the conscience. They could not cleanse him from all sin, deliver him from all fear, and make his conscience clear. They were not perfect sacrifices but pointed to the perfect sacrifice. The Jewish sacrifices only removed ceremonial impurities and sins of ignorance.

9:9 Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.

Margin perfect

See Scofield Note: "Mt 5:48".

9. Which-"The which," namely, anterior tabernacle: "as being that which was" [Alford].

figure-Greek, "parable": a parabolic setting forth of the character of the Old Testament.

for-"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare Heb 9:11, "good things to come."

in which-tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.

were-Greek, "are."

gifts-unbloody oblations.

could not-Greek, "cannot": are not able.

him that did the service-any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.

make . perfect-perfectly remove the sense of guilt, and sanctify inwardly through love.

as pertaining to the conscience-"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," Heb 9:10, 13, 14).

9:6-10 The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.