being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
Parallel Translations
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being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
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with only meates and drinkes and divers wesshynges and iustifyinges of the flesshe which were ordeyned vntyll the tyme of reformacion.
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Which only stood in meates and drinkes, and diuers washings, and carnal rites, which were inioyned, vntill the time of reformation.
Cross-references (29)
Passages linked to Hebrews 9:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 2:15 having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace,
- Colossians 2:16 Let no one therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
- Leviticus 11:2-47 “Speak to the children of Israel, saying, ‘These are the living things which you may eat among all the animals that are on the earth. Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat. “ ‘Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The hyrax, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The hare, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The pig, because it has a split hoof, and is cloven-footed, but doesn’t chew the cud, is unclean to you. You shall not eat their meat. You shall not touch their carcasses. They are unclean to you. “ ‘These you may eat of all that are in the waters: whatever has fins and scales in the waters, in the seas, and in the rivers, that you may eat. All that don’t have fins and scales in the seas and rivers, all that move in the waters, and all the living creatures that are in the waters, they are an abomination to you, and you shall detest them. You shall not eat of their meat, and you shall detest their carcasses. Whatever has no fins nor scales in the waters is an abomination to you. “ ‘You shall detest these among the birds; they shall not be eaten because they are an abomination: the eagle, the vulture, the black vulture, the red kite, any kind of black kite, any kind of raven, the horned owl, the screech owl, the gull, any kind of hawk, the little owl, the cormorant, the great owl, the white owl, the desert owl, the osprey, the stork, any kind of heron, the hoopoe, and the bat. “ ‘All flying insects that walk on all fours are an abomination to you. Yet you may eat these: of all winged creeping things that go on all fours, which have long, jointed legs for hopping on the earth. Even of these you may eat: any kind of locust, any kind of katydid, any kind of cricket, and any kind of grasshopper. But all winged creeping things which have four feet are an abomination to you. “ ‘By these you will become unclean: whoever touches their carcass shall be unclean until the evening. Whoever carries any part of their carcass shall wash his clothes, and be unclean until the evening. “ ‘Every animal which has a split hoof that isn’t completely divided, or doesn’t chew the cud, is unclean to you. Everyone who touches them shall be unclean. Whatever goes on its paws, among all animals that go on all fours, they are unclean to you. Whoever touches their carcass shall be unclean until the evening. He who carries their carcass shall wash his clothes, and be unclean until the evening. They are unclean to you. “ ‘These are they which are unclean to you among the creeping things that creep on the earth: the weasel, the rat, any kind of great lizard, the gecko, and the monitor lizard, the wall lizard, the skink, and the chameleon. These are they which are unclean to you among all that creep. Whoever touches them when they are dead shall be unclean until the evening. Anything they fall on when they are dead shall be unclean; whether it is any vessel of wood, or clothing, or skin, or sack, whatever vessel it is, with which any work is done, it must be put into water, and it shall be unclean until the evening. Then it will be clean. Every earthen vessel into which any of them falls and all that is in it shall be unclean. You shall break it. All food which may be eaten which is soaked in water shall be unclean. All drink that may be drunk in every such vessel shall be unclean. Everything whereupon part of their carcass falls shall be unclean; whether oven, or range for pots, it shall be broken in pieces. They are unclean, and shall be unclean to you. Nevertheless a spring or a cistern in which water is gathered shall be clean, but that which touches their carcass shall be unclean. If part of their carcass falls on any sowing seed which is to be sown, it is clean. But if water is put on the seed, and part of their carcass falls on it, it is unclean to you. “ ‘If any animal of which you may eat dies, he who touches its carcass shall be unclean until the evening. He who eats of its carcass shall wash his clothes, and be unclean until the evening. He also who carries its carcass shall wash his clothes, and be unclean until the evening. “ ‘Every creeping thing that creeps on the earth is an abomination. It shall not be eaten. Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, even all creeping things that creep on the earth, them you shall not eat; for they are an abomination. You shall not make yourselves abominable with any creeping thing that creeps. You shall not make yourselves unclean with them, that you should be defiled by them. For I am Yahweh your God. Sanctify yourselves therefore, and be holy; for I am holy. You shall not defile yourselves with any kind of creeping thing that moves on the earth. For I am Yahweh who brought you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy. “ ‘This is the law of the animal, and of the bird, and of every living creature that moves in the waters, and of every creature that creeps on the earth, to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.’ ”
- Hebrews 7:16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life;
- Exodus 30:19-21 Aaron and his sons shall wash their hands and their feet in it. When they go into the Tent of Meeting, they shall wash with water, that they not die; or when they come near to the altar to minister, to burn an offering made by fire to Yahweh. So they shall wash their hands and their feet, that they not die. This shall be a statute forever to them, even to him and to his descendants throughout their generations.”
- Exodus 40:12 “You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water.
- Leviticus 16:4 He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on.
- Leviticus 16:24 Then he shall bathe himself in water in a holy place, put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.
- Deuteronomy 21:6 All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley.
- Deuteronomy 23:11 but it shall be, when evening comes, he shall bathe himself in water. When the sun is down, he shall come within the camp.
- Ezekiel 4:14 Then I said, “Ah Lord Yahweh! Behold, my soul has not been polluted; for from my youth up even until now I have not eaten of that which dies of itself, or is torn of animals. No abominable meat has come into my mouth!”
- Galatians 4:3-4 So we also, when we were children, were held in bondage under the elemental principles of the world. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
- Ephesians 1:10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.
- Hebrews 2:5 For he didn’t subject the world to come, of which we speak, to angels.
- Hebrews 6:5 and tasted the good word of God and the powers of the age to come,
- Hebrews 9:1 Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary.
- Hebrews 10:22 let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
- Exodus 29:4 You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water.
- Leviticus 17:15-16 “ ‘Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. Then he shall be clean. But if he doesn’t wash them, or bathe his flesh, then he shall bear his iniquity.’ ”
- Leviticus 22:6 the person that touches any such shall be unclean until the evening, and shall not eat of the holy things unless he bathes his body in water.
- Numbers 19:7-21 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the evening. He who burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening. “A man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of Israel for use in water for cleansing impurity. It is a sin offering. He who gathers the ashes of the heifer shall wash his clothes, and be unclean until the evening. It shall be to the children of Israel, and to the stranger who lives as a foreigner among them, for a statute forever. “He who touches the dead body of any man shall be unclean seven days. He shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn’t purify himself the third day, then the seventh day he shall not be clean. Whoever touches a dead person, the body of a man who has died, and doesn’t purify himself, defiles Yahweh’s tabernacle; and that soul shall be cut off from Israel; because the water for impurity was not sprinkled on him, he shall be unclean. His uncleanness is yet on him. “This is the law when a man dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days. Every open vessel, which has no covering bound on it, is unclean. “Whoever in the open field touches one who is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. “For the unclean, they shall take of the ashes of the burning of the sin offering; and running water shall be poured on them in a vessel. A clean person shall take hyssop, dip it in the water, and sprinkle it on the tent, on all the vessels, on the persons who were there, and on him who touched the bone, or the slain, or the dead, or the grave. The clean person shall sprinkle on the unclean on the third day, and on the seventh day. On the seventh day, he shall purify him. He shall wash his clothes and bathe himself in water, and shall be clean at evening. But the man who shall be unclean, and shall not purify himself, that soul shall be cut off from among the assembly, because he has defiled the sanctuary of Yahweh. The water for impurity has not been sprinkled on him. He is unclean. It shall be a perpetual statute to them. He who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening.
- Deuteronomy 14:3-21 You shall not eat any abominable thing. These are the animals which you may eat: the ox, the sheep, the goat, the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the chamois. Every animal that parts the hoof, and has the hoof split in two and chews the cud, among the animals, you may eat. Nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof split: the camel, the hare, and the rabbit. Because they chew the cud but don’t part the hoof, they are unclean to you. The pig, because it has a split hoof but doesn’t chew the cud, is unclean to you. You shall not eat their meat. You shall not touch their carcasses. These you may eat of all that are in the waters: you may eat whatever has fins and scales. You shall not eat whatever doesn’t have fins and scales. It is unclean to you. Of all clean birds you may eat. But these are they of which you shall not eat: the eagle, the vulture, the osprey, the red kite, the falcon, the kite after its kind, every raven after its kind, the ostrich, the owl, the seagull, the hawk after its kind, the little owl, the great owl, the horned owl, the pelican, the vulture, the cormorant, the stork, the heron after its kind, the hoopoe, and the bat. All winged creeping things are unclean to you. They shall not be eaten. Of all clean birds you may eat. You shall not eat of anything that dies of itself. You may give it to the foreigner living among you who is within your gates, that he may eat it; or you may sell it to a foreigner; for you are a holy people to Yahweh your God. You shall not boil a young goat in its mother’s milk.
- Mark 7:4 They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.)
- Acts 10:13-15 A voice came to him, “Rise, Peter, kill and eat!” But Peter said, “Not so, Lord; for I have never eaten anything that is common or unclean.” A voice came to him again the second time, “What God has cleansed, you must not call unclean.”
- Galatians 4:9 But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
- Colossians 2:20-22 If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances, “Don’t handle, nor taste, nor touch” (all of which perish with use), according to the precepts and doctrines of men?
- Hebrews 6:2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
- Hebrews 13:9 Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
- Leviticus 14:8-9 “He who is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water; and he shall be clean. After that he shall come into the camp, but shall dwell outside his tent seven days. It shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off. He shall wash his clothes, and he shall bathe his body in water. Then he shall be clean.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 10. Until the time of reformation, etc. Here he…
10. Until the time of reformation, etc. Here he alludes to the prophecy of Jeremiah. (Jeremiah 31:31.) The new covenant succeeded the old as a reformation. He expressly mentions meats and drinks, and other things of minor importance, because by these trifling observances a more certain opinion may be formed how far short was the Law of the perfection of the Gospel.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Another reason why they could not make clean the…
Another reason why they could not make clean the conscience of the worshipper, to wit, because they were outward and carnal or corporal things.
For they were as you would say a burden, from which Christ delivered us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 10 Which stood only in meats and drinks, and…
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
Ver. 10. And carnal ordinances] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Hence, Eze 20:25, they are called "commandments that were not good," because they commanded neither virtue nor vices in themselves; and ill people rested in the outward acts.
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Till the time of reformation] Gr. Of direction or correction, that is, evangelical and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, Act 3:21.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Having shown the typicalness, weakness of the Mosaical covenant…
Having shown the typicalness, weakness of the Mosaical covenant administration; in respect of the tabernacles, services, and ordinances, he closeth his description of them in this verse, by showing their carnality and mortality. As they were external things, they could reach no further than the flesh only, as appears by particular instances, and therefore could not quiet the conscience, considered without Christ, nor justify, sanctify, or save the sinner. For meat and drink offerings, and meats clean and unclean, and drinks prohibited by God, in which the Jews placed much of their religion, separate from what they signified, commended no man unto God, 1Co 8:8.
Which stood only in meats and drinks: as to meats, see Lev 11:1-47; Deu 14:3-21. As to drinks, forbidden the priests, Lev 10:9, and the Nazarites, Num 6:2,3; the jealousy water, Num 5:24, and the paschal cup, Psa 116:13, and cup of thank-offerings; see Lev 1:1-17 and Lev 2:1-16.
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And divers washings, which were many for the priests in their services, and for others in performing theirs by them; some by sprinkling with blood, Exo 29:20,21, with water, Num 8:7; 19:9-19; some by washing at the brazen laver, as the priests, Exo 29:4; 30:17-21; so the sprinkling of healed lepers, Lev 14:4-9, and the purification of the unclean. All these were of God’s own instituting, but still reach no further than the flesh or body of the sinner: see Heb 9:13.
And carnal ordinances: other carnal rites and ceremonies, such as could not reach the conscience, as they used them, yet were to be used by them in obedience to God’s will, and to discriminate them from others, which were various in the ceremonial law.
Imposed on them; επικειμενα, imposed, may agree with δωρα, Heb 9:9, gifts imposed; or may have the whole sentence for its substantive, as, being matters imposed or settled in meats and drinks. All these things were not the inventions of Moses, but God’s own institutions, enjoined by his own authority on the Jewish church, to lead them by a regular use of them to life by Christ, but by their own corruptions were made burdens to them. The Divine precept obliged them to an observation of them, and to the serving God in, by, and through them.
Until the time; as they were outward, bodily, and carnal things, so they were mortal; as to their being and continuance enjoined by God, they were μεχρι καιρου until is a term settled and limited, and not indefinite, and its limit is a singular time, even that point of time wherein Christ, having finished the work of redemption, ascended and sat down on the right hand of God, and powerfully thence breathed forth the Spirit, of infallibility on his apostles, for guiding them in laying the foundation of his church, by preaching the gospel throughout the world, and perfecting of it, and no other. This the Jews and others expected from the Messiah, Joh 4:25, in his time. All the New Testament perfecting was by them, and therefore they give a charge against the least alteration of the gospel, truth, and law, which they left as a rule for ordering of Christ’s church to his last coming: see Mat 28:20.
Of reformation; διορθωσεως, of putting things to rights by the law, rule, and ordinance of Christ, the work of this special point of time. He, the great church reformer, thoroughly righteth things to God-ward, by removing and taking away what was faulty, not in itself, but by man’s abuse of it, even all the Mosaical economy and church-frame, which carried men about to God, by opening and making that to be seen with open face, which was well veiled, and so mistaken, even the mystery of Christ hid from ages, by manifesting and establishing that which was the truth itself, instead of the shadows that did but represent it; even that true churchframe intended first by God, and now fully revealed and settled by his Son as a standing rule and pattern to all for ever; which unmovable kingdom of his is described further, Heb 12:22-28.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Which stood only in meats and drinks,.... That is,…
Which stood only in meats and drinks,.... That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot therefore make perfect, as to the conscience; to which may be added, that while the tabernacle was standing, and typical service was in being, there was a prohibition of certain meats, as unclean, and an allowance of others, as clean, Lev 11:2 and there were certain drinks which were unlawful to certain persons, at certain times, as to the priests and Nazarites, Lev 10:9 and which, for the above reason, could make no man perfect:
and divers washings or "baptisms": the doctrine of which, the apostle would not have laid again, Heb 6:2 these were the washings of the priests and of the Israelites, and of sacrifices, and of garments, and of vessels and other things; and which, because they were performed by immersion, they are called "baptisms": and now since these only sanctified to the purifying of the flesh, or what was outward, they could not reach the conscience, or make perfect with respect to that: and
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carnal ordinances: which belonged to the flesh, and not the spirit or soul, and therefore could not affect that; besides, these were only
imposed on them until the time of reformation; they were enjoined the Jews only, though by God himself; and were put upon them as a burden, or a yoke, and which was on some accounts intolerable, but were not to continue any longer than the time of the Gospel, here called "the time of reformation", or of "correction", and emendation; in which, things that were faulty and deficient are amended and perfected, and in which burdensome rites and ceremonies are removed, and better ordinances introduced: or rather of direction: in which saints are directed to Christ, the sum and substance of all types, shadows, and sacrifices, and in whom alone perfection is.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain They could not so perfect him, with all their…
They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. In meats and drinks, and divers washings]…
Verse 10. In meats and drinks, and divers washings] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.
Carnal ordinances] δικαιωματα σαρκος. Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.
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Imposed on them until the time of reformation.] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.
The time of reformation, καιρος διορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount;) and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Which stood only in meats and drinks - The…
Which stood only in meats and drinks - The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible also that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.
And divers washings - The various ablutions which were required in the service of the tabernacle and the temple - washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exo 30:18; Exo 31:9; Exo 35:16, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; 2Ch 4:2-5; 1Ki 7:26. The Greek word here is “baptisms.” On its meaning, see Mat 3:6 note; Mar 7:4 note.
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And carnal ordinances - Margin, “Or, rites, or ceremonies.” Greek “Ordinances of the flesh;” that is, which pertained to the flesh or to external ceremonies. The object was rather to keep them “externally” pure than to cleanse the conscience and make them holy in heart.
Imposed on them - “Laid on them” - ἐπικέιμενα epikeimena. It does not mean that there was any “oppression” or “injustice” in regard to these ordinances, but that they were appointed for a temporary purpose.
Until the time of reformation - The word rendered here “reformation” - διόρθωσις diorthōsis - means properly “emendation, improvement, reform.” It refers to putting a thing in a right condition; making it better; or raising up and restoring what is fallen down. Passow. Here the reference is undoubtedly to the gospel as being a better system - “a putting things where they ought to be;” compare notes on Act 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure until a more perfect system should be introduced. They were of value “to introduce” that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain stood--consisted in [ALFORD]; or, "have attached to them" only…
Which--sacrifices.
stood--consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL]; compare Col 2:16.
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drinks-- (Lev 10:9; Lev 11:4). Usage subsequently to the law added many observances as to meats and drinks.
washings-- (Exo 29:4).
and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (Heb 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (Heb 9:13-14).
imposed--as a burden (Act 15:10, Act 15:28) continually pressing heavy.
until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (Heb 8:8-12). Compare "better," Heb 9:23.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. In meats and drinks, and divers washings—It is…
10. In meats and drinks, and divers washings—It is objected that the gifts and offerings did not consist in these. Nevertheless, it is true that all the sacrifices but the whole burnt offering, including the show-bread, were eaten, or at any rate were usual material of food, and so were meats; and there were various libations which were drinks; and lustrations which were divers washings.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. which stood only in meats and drinks] The…
10. which stood only in meats and drinks] The “which” of the A. V. refers to the “present time.” The Greek is here elliptical, for the verse begins with the words “only upon.” The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings—being ordinances of the flesh, imposed (only) till the season of reformation.
meats] Exodus 12.; Leviticus 11.; Numbers 6.
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drinks] Lev_10:8-9; Num_6:2-3; Lev_11:34.
divers washings] Lev_8:6; Lev_8:12; Exo_40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mar_7:1-15); and St Paul had written “Let no man judge you in meat, or in drink … which are a shadow of things to come; but the body is of Christ” (Col_2:16-17).
and carnal ordinances] This is a wrong reading. The “and” should be omitted, and for dikaiomasi we should read dikaiomata in the accusative case. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c.—being only ordinances of the flesh, i.e. outward, transitory, superficial.
imposed on them] There is no need for the “on them.” The verb means “imposed as a burden,” “lying as a yoke.” Comp. Act_15:10; Act_15:28; Gal_5:1.
until the time of reformation] The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Heb_8:7-12. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Mat_11:29).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) Which stood only in . . .—Better, only…
(10) Which stood only in . . .—Better, only joined with meats and drinks and divers washings,—carnal ordinances, imposed until a time of reformation. Here again the best authorities correct the received Greek text, omitting “and” before the word “carnal,” and so altering the next word as to make it descriptive of the “gifts and sacrifices” mentioned in Heb_9:9. These sacrifices—looked at in themselves, as powerless to attain the end designed (Heb_10:1; Heb_10:4)—are mere appendages of such regulations as deal with meats and drinks and washings. The character of this latter class of ordinances no one could mistake; and what the writer here says is that these powerless sacrifices belong to the same line of things. On the, “washings” see Note on Heb_6:2. The preceding words would most naturally refer to meats, &c., of which men were required to partake (as Exodus 12; Lev_7:15, et al.); but no doubt include the various restrictions and distinctions of the ceremonial law (Leviticus 11; Numbers 6, et al.). All these are “ordinances of flesh,” ordinances which relate to the outward state of things only; closely connected with the maintenance of external privileges and relations, but (in themselves) nothing more. “Imposed,” comp. Act_15:10 : “reformation,” Heb_8:7-12.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Rendered in A.V," Which stood only in (monon epi)…
Rendered in A.V," Which stood only in (monon epi) meats and drinks and divers washings, and carnal ordinances kai dikaiwmasi sarkov , Textus Receptus, imposed on them (epikeimena ) until the time of reformation." This is a satisfactory rendering of the Textus Receptus, epi before "meats," etc., being taken in the sense of dependence, and epikeimena necessarily as agreeing with "gifts and sacrifices" (dwra te kai yusiai) in ver. 9. But there are other readings, though none, any more than that of the Textus Receptus, to be decidedly preferred on the mere ground of manuscript authority. The best sense seems to be given by that of dikaiwmata instead of kai dikaiwmati , so that we may render (epi being taken in the sense of addition), Being only (with meats and drinks and divers washings) carnal ordinances, imposed until the time of reformation. We thus have an obvious neuter plural (dikaiwmata) for epikeimena to agree with, and we avoid the assertion that the "gifts and sacrifices" of the Law "stood only" in "meats," etc. This was not so; their essential part was blood-shedding (aimatekcusia ver. 22) the other things here mentioned were but accompaniments and appendages. The "meats and drinks" spoken of may refer mainly to the distinctions between clean and unclean viands, which we know were made such a point of by the Jews of the apostolic ago. (cf. Col_2:16-23 Ro 14 1Co 8; also Mar_7:15) The "diverse washings" (baptismoiv) may be taken to include both the ablutions of the priests before sacrifice, and those enjoined on the people in many parts of the Law after ceremonial defile-merit, which kind of washings had been further multiplied variously in the traditional law. (cf. Mar_7:3, 4, 8)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The time of reformation
Heb_9:10
The time of reformation
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The gospel a time of reformation:
Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall we ourselves remain unreformed?
As Christ hath reformed the Law for our salvation, so let us suffer Him to reform us There is a formation, a deformation, and a reformation. The formation was at the first Creation of the world; then God put all things into a good form and order: He beheld all that He had made, and lo it was good, yea, exceeding good. After that came a deformation by the Fall of man, and that put all out of order again: upon that a reformation was made.
1. By a general deluge that purged all the earth.
2. By the patriarchs after the Flood.
3. By Moses, when the Law was published in writing.
4. By our Saviour Christ, and that is double: the one at His first coming, the other at the second.
The Spirit of God here entreateth of the first. So that the time of the gospel is the time of reformation. Now especially ought Christians to endeavour a reformation. Every one will take on him to reform the Church: weavers and tailors will enterprise that. The Church is out of order; let that be reformed. But true reformation must begin at ourselves. He that will repair a house must begin at the foundation: so if ye will have a reformation, reform yourselves first: and in the reformation of yourselves begin with the heart: cast out the unclean lusts, the pride, envy, malice, covetousness; afterwards reform your eyes, tongues, hands, and all the members of your body: first wash the inside of the cup and platter, then the outside, else ye will be but whited tombs and painted sepulchres, as the Pharisees were: this is the best order in reforming. First let every man strive to reform himself, the vices whereunto himself is given. In the next place let him reform his family: after that, let every one in his place labour to reform the town wherein he dwells, to rid it of drunkards, of idle persons, to establish good orders in it for the credit of the gospel professed by us. This is the time of reformation, let us all in the fear of God reform ourselves: there shall not be a hair amiss on our head, but we will reform it: if we have a spotted coat or garment, we will reform it: and shall we ourselves remain unreformed? While the time of reformation lasts, let us reform ourselves: death may seize on us ere we be aware, and then it will be too late to reform. (W. Jones, D. D.)
Reformation upon the gospel scheme
I. STATE THE NOTION OF REFORMATION. All things were defective and out of order when our Saviour appeared to set up a new dispensation of grace. But Christ came to fulfil the ancient types, to throw off human impositions, to establish a more pure and spiritual worship and government, and to give a system of doctrines, which, by the power of His Spirit, should make a blessed alteration in the Church and in the world.
II. SHOW THE ADVANTAGES OF THE GOSPEL SCHEME TO PROMOTE A REFORMATION IN THE HEART AND LIFE.
1. It represents the atonement of Christ as the ground or basis of reformation.
2. If gives us the most excellent plan of righteousness as the rule of reformation.
3. It leads us to the best means and assistances for reformation.
4. It affords us the strongest motives and encouragements to a reformation. How inviting and engaging are gospel displays of the Divine philanthropy!
III. POINT OUT SOME PROPER METHODS OF IMPROVING THIS SCHEME FOR THE REFORMATION WE ARE AIMING AT.
1. We should be deeply affected with a sense of the great degeneracies of the age which need to be reformed, and of the rich advantages of the gospel scheme which encourage our hopes of a reformation.
2. We should be earnest in prayer to God for His Spirit to reform us.
3. Every one should be seriously concerned about personal reformation upon the foot of the gospel scheme.
4. We should take the best care and pains we are capable of, in our respective stations, to promote the reformation of others together with ourselves. (J. Guyse, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 10. Being only. See the Revision, which is much…
10. Being only. See the Revision, which is much clearer. They pertained to the flesh, were outward, did not renew the spirit, and were temporal, imposed until the time of reformation. That is, until the new covenant was ushered in. Divers washings. “Baptisms” in the Greek. Immersions of the whole body were often required in the Jewish service. For examples see Exod. 29:4; Lev. 16:4; Num. 19:7; Lev. 17:15, etc. These washings were all carnal ordinances for ceremonial purification.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:10 The old system dealt only with physical regulations,…
9:10 The old system dealt only with physical regulations, and it could not deal with the condition of the heart (8:10; 10:21-24). Consequently, it was provisional, only intended to last until Christ could come and establish a better system (9:11–10:18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.