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.
Through (or, by means of) the more perfect Tabernacle, through (or, by means of) His own blood, Christ entered into the Holy Place. The two-fold reference to the type is very plain. It was by passing through “the first Tabernacle” that the high priest reached the Holiest Place; it was by means of the blood of the sin-offering that he was enabled to enter into that place of God’s presence (Hebrews 9:7). But what in the antitype answers to this Tabernacle? The expression of Hebrews 4:14, perhaps, first presents itself to the mind: if, however, we were right in understanding the words “that has passed through the heavens” as descriptive of our Lord’s ascension far above all heavens (Ephesians 4:10), it seems evident that this verse is no real parallel. In Hebrews 10:20 the thought is somewhat different, but yet sufficiently akin to be suggestive in regard to these words. There the veil is spoken of as symbolising “the flesh” of our Lord. Here we have in all probability an extension of the same thought, “the more perfect Tabernacle” being the human nature of our Lord. We think at once of a number of passages presenting the same idea: “The Word was made flesh and made His tabernacle among us” (John 1:14); “He spake of the temple of His body (John 2:19); “The Father that dwelleth in Me” (John 14:10); “In Him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). As in Him God gave to the world the first true revelation of Himself (Hebrews 1:2), God’s dwelling-place amongst His people was a type of the Incarnate Word. The symbolism of the present verse compels us to think of the first and second Tabernacles as separate. It was otherwise in Hebrews 8:2, a verse which can only receive its proper explanation when the words now before us are considered. There the reference is to the High Priest who has already entered the Holiest Place and has “sat down at the right hand” of God. The distinction of outer and inner sanctuary has disappeared; and, carrying out more fully the thought of the passages quoted above, we may say that, as “the sanctuary” of Hebrews 8:2 symbolises the place of God’s immediate presence, “the true Tabernacle” represents the place of His continued and unceasing revelation of Himself to man, “in Christ.” There is no difficulty now in explaining the epithets, “greater,” “more perfect,” “not of this creation.” By means of this assumption of human nature He received power to become High Priest, power also to become Himself the sin-offering. Once before only in the Epistle have we read of this two-fold relation of our Lord to the sacrificial act. There it is mentioned parenthetically (Hebrews 7:26) and by anticipation, here it is the leading thought (Hebrews 9:14; Hebrews 9:26; Hebrews 9:28; Hebrews 10:10, et al.). The efficacy of this offering is taken up again in Hebrews 9:13-14; the entering into the Holiest Place, in the latter part of the chapter. A new thought is introduced in the last words of this verse, “having won eternal redemption.” Through the sacrifice atonement has been made and sin expiated: the blessing won, which in Hebrews 5:9 is called eternal salvation (see Note on Hebrews 7:25), is here “eternal redemption.” The latter figure enlarges the former by the additional thought of the payment of a price. The deliverance of man from God’s wrath and the penalty of sin, which Jesus effected by means of the offering of Himself, is the “eternal redemption which He won” (see Hebrews 9:14, and Ephesians 1:7). The words, “for us,” are not in the text: they are too intimately present in the whole thought to need direct expression.