Thomas Aquinas Commentary Hebrews 9:6-10

"Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services; but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people: the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing; which [is] a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect, [being] only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation." — Hebrews 9:6-10 (ASV)

Having described the elements of the Old Testament regarding the arrangement of the tabernacle, the Apostle now continues by discussing the office of the ministers: first, those whose duties concerned the holy place, and second, those whose duties concerned the most holy place (Hebrews 9:7).

To understand the literal meaning, it should be noted that, as stated previously, in the front part of the tabernacle near the center were the altar of incense and the golden lampstand. Opposite them, in the southern part, was the table of showbread. Every morning and evening, the priest entered the holy place for two reasons: to tend the lamps and to offer fresh incense, so that light and a pleasant aroma would be continually present there.

The author says, therefore, that with these preparations for the tabernacle's appearance thus made, the priests would go continually into the outer tent (the first tabernacle) to perform their ritual duties. They did not sacrifice in the holy place, because they sacrificed on the altar of burnt offerings, which was outdoors in front of the tabernacle's entrance. Instead, the author calls the renewal of the incense and the devotion of the offerers a "sacrifice."

Then, in verse 7, he mentions the duties of the ministers regarding the most holy place. It should be noted here, as it says in Leviticus 16:30, that on the Day of Atonement the high priest offered a calf for himself and his household and a goat for the sin of the people. This day occurred on the tenth day of the seventh month (September). The Jewish year began in the spring, as stated in Exodus 12:2: This month shall be to you the beginning of months: it shall be the first in the months of the year.

After these animals were sacrificed, the high priest took some of their blood and filled a censer with burning coals from the altar of burnt offerings, which was in the court in front of the tabernacle. With these items, he entered the most holy place to make atonement for the tabernacle with blood, sprinkling some of it on the veil. After he came out, he used the same blood to anoint the altar of incense. He did this once a year.

Hence, the author says that only the high priest enters the second tabernacle, called the most holy place, and he does so only once a year. A gloss suggests that he could enter more often without blood, but only once with blood. However, this is recorded as happening only when the camp moved, for Aaron and his sons would enter to wrap the sanctuary and assign the load each man was to carry, as is clear from Numbers 4:16. Nevertheless, the high priest entered once a year, and not without taking blood, which he offered for his own and the people’s errors, that is, their sins: They err that work evil (Proverbs 14:22). For as it says in the Ethics, every wicked person is ignorant. This rite is described in Leviticus 16.

Mystically, the first tabernacle symbolizes the present Church, in which the faithful should sacrifice themselves: Present your bodies a living sacrifice, holy, pleasing unto God (Romans 12:1); A sacrifice to God is an afflicted spirit (Psalms 51:17). They should also sacrifice their property in giving alms: By such sacrifices God’s favor is obtained (Hebrews 13:16). But the high priest alone—that is, Christ in soul and body—entered the most holy place, which is the heavenly country.

Literally, however, the Apostle's intention is that the holy place signifies the Old Law, while the most holy place signifies the state of the New Testament and heaven, because one enters heaven through the New Law.

The author continues by explaining what the Holy Spirit signifies through this arrangement, first regarding the Old Testament, and second, regarding the New (Hebrews 9:11). He first describes the office of the ministers in relation to the first tabernacle and then gives the reason for this arrangement (Hebrews 9:9).

It should be noted that the priests entered the holy place every day, but the high priest alone entered the second part, which was beyond the veil, only once a year. The placement of the veil signified that heavenly things were hidden from them. Furthermore, the fact that the priests did not enter the most holy place signified that the Old Testament was not the way to enter heaven before Christ’s coming.

Therefore, the author says this was accomplished with the Holy Spirit indicating its meaning: Prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Peter 1:21). This refutes the heretics who claim the Old Testament was not from the Holy Spirit but from an evil god. What did the Spirit indicate? That the way into the sanctuary was not yet opened as long as the first tabernacle—that is, the Old Testament symbolized by it—was still standing.

As long as the Old Testament was in effect, the way into the sanctuary, who is Christ, had not yet come. He is the one who says, I am the way (John 14:6), and He is the door by which one enters: I am the door (John 10:9). But He was not yet made manifest, because He was still hidden under the shadows and figures of the Law: For the law having a shadow of the good things to come (Hebrews 10:1). This arrangement is a symbol for the present age, leading us to the things that occur in our time.

Then, in Hebrews 9:9b, the author states the reason why the entrance into the most holy place was closed during the time of the Old Law. No one enters it unless he is perfect: It shall be called the holy way: the unclean shall not pass over it (Isaiah 35:8). Therefore, where there was no cleansing and no perfection, there was no entrance. The Old Testament was unable to make its servants perfect because the one sacrifice that could satisfy for the sin of the entire human race had not yet been offered.

Thus, the author says that according to this parable or figure, gifts and sacrifices are offered. These could not perfect the conscience of the worshiper who serves with the worship of latria (which is worship due to God alone). Cleansing is of two kinds. The first is cleansing the conscience from the stain of sin and the debt of punishment. The Law cannot do this: It is impossible that with the blood of the oxen and goats sin should be taken away (Hebrews 10:4); Offer sacrifices no more in vain (Isaiah 1:13); May the Lord be appeased with thousands of rams, or with many thousands of fat he-goats? (Micah 6:7).

The second kind of cleansing related to divine service, enabling a person to lawfully minister at such sacrifices. In this way, the Law did cleanse.

But were there not many perfect people under the Old Law? It seems so, for it was said to Abraham: Walk before me and be perfect (Genesis 17:1). Furthermore, Moses and many others were very saintly and perfect. I answer that although there were many holy and perfect people then, their perfection did not come from the works of the Law, for the law brought nothing to perfection (Hebrews 7:19). Rather, it came by faith in Christ: Abraham believed God and it was credited to him as righteousness (Genesis 15:6).

Therefore, this perfection was not by virtue of the ceremonies and practices of the Law. This is why it is frequently stated, And the priest will pray for him (Leviticus 5:10), and in many other places. The cleansing they experienced was due to faith. In the New Testament, however, it says in Mark 16:16: He that believes and is baptized shall be saved. And there is no salvation without the sacraments of the New Law: Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven (John 3:5).

But why did these sacrifices not cleanse the conscience? Because they consisted only of food and drink, and that which is entirely physical does not cleanse the soul, because it does not act on the soul. The author says they consisted of "food and drink," that is, in the distinctions between foods and drinks forbidden in the Old Law. Abstaining from these does not cleanse the conscience. Alternatively, this could refer to the use of the sacrifices, as the priests ate what was offered for sins. But these did not cleanse the conscience: Shall the holy flesh take away from your crimes? (Jeremiah 11:15).

They also consisted of "various washings." As it says in Mark 7:4, the Jews observed the washing of cups and pots, and when they returned from the market, they did not eat until they had washed. The Lord spoke against this practice, saying in Matthew 23:25: Woe to you Scribes and Pharisees: because you make clean the outside of the cup and dish, but within you are full of greed and uncleanness. Yet the Apostle is not speaking here about the superstitions of the Pharisees. Therefore, we must understand this to mean the other washings commanded in the Law, such as the water in which the priests washed themselves, or the water of purification used for cleansing from leprosy or defilement.

Hence, they are "regulations for the body." The author adds this as a general rule for all of them. He calls these ceremonies "regulations for the body," meaning they were physical because they related only to bodily cleanness and had no spiritual power in them. So that no one might ask why they were instituted if they could not bring perfection—for it would seem God instituted them for no reason—the author rejects this by adding they were imposed "until the time of correction."

It is as if to say: It is true they would have been instituted uselessly if they were meant to continue forever. But just as it is necessary to first give a child a tutor, and then, when he reaches maturity, to give him a code of conduct based on the judgment of the state's ruler, so too in the Old Law, things were instituted that reflected its own imperfection. When the time of perfection came, the things that lead to perfection had to be introduced.

Therefore, they were imposed "until the time of correction," meaning a time in which they would be corrected—not because they were evil, for the law is good (Romans 7:12), but because they were imperfect. As the Psalm says, Mildness is come upon us, and we shall be corrected (Psalms 90:10).