But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,

But Christ, being come an high priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation:

But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation,)

And Christ being come, chief priest of the coming good things, through the greater and more perfect tabernacle not made with hands, that is, not of this creation,

But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect Tent of worship, a tent which has not been built with hands - that is to say does not belong to this material creation -

But now Christ has come as the high priest of the good things of the future, through this greater and better Tent, not made with hands, that is to say, not of this world,

But Christ, standing as the High Priest of future good things, through a greater and more perfect tabernacle, one not made by hand, that is, not of this creation,

But, when Christ came, he appeared as high priest of that better system which was established; and he entered through that nobler and more perfect tent, not made by human hands – that is to say, not a part of this present creation.

Christus autem superveniens pontifex futurorum bonorum per majus et perfectius tabernaculum non manufactum, hoc est, non hujus creationis;

But Christ being come, etc. He now sets before us the reality of the things under the Law, that it may turn our eyes from them to itself; for he who believes that the things then shadowed forth under the Law have been really found in Christ, will no longer cleave to the shadows, but will embrace the substance and the genuine reality. But the particulars of the comparison between Christ and the ancient high priest, ought to be carefully noticed. He had said that the high priest alone entered the sanctuary once a year with blood to expiate sins. Christ is in this life the ancient high priests for he alone possesses the dignity and the office of a high priest; but he differs from him in this respect, that he brings with him eternal blessings which secure a perpetuity to his priesthood. Secondly, there is this likeness between the ancient high priest and ours, that both entered the holy of holies through the sanctuary; but they differ in this, that Christ alone entered into heaven through the temple of his own body. That the holy of holies was once every year opened to the high priest to make the appointed expiation -- this obscurely prefigured the one true sacrifice of Christ. To enter once then was common to both, but to the earthly it was every year, while it was to the heavenly forever, even to the end of the world. The offering of blood was common to both; but there was a great difference as to the blood; for Christ offered, not the blood of beasts, but his own blood. Expiation was common to both; but that according to the Law, as it was inefficacious, was repeated every year; but the expiation made by Christ is always effectual and is the cause of eternal salvation to us. Thus, there is great importance almost in every word. Some render the words, "But Christ standing by," or asking; but the meaning of the Apostle is not thus expressed; for he intimates that when the Levitical priests had for the prefixed time performed their office, Christ came in their place, according to what we found in the seventh chapter. [1] Of good things to come, etc. Take these for eternal things; for as mellon kairos, time to come, is set in opposition to the present to enestekoti; so future blessings are to the present. The meaning is, that we are led by Christ's priesthood into the celestial kingdom of God, and that we are made partakers of spiritual righteousness and of eternal life, so that it is not right to desire anything better. Christ alone, then, has that by which he can retain and satisfy us in himself. [2] By a greater and more perfect tabernacle, etc. Though this passage is variously explained, yet I have no doubt but that he means the body of Christ; for as there was formerly an access for the Levitical high priest to the holy of holies through the sanctuary, so Christ through his own body entered into the glory of heaven; for as he had put on our flesh and in it suffered, he obtained for himself this privilege, that he should appear before God as a Mediator for us. In the first place, the word sanctuary is fitly and suitably applied to the body of Christ, for it is the temple in which the whole majesty of God dwells. He is further said to have made a way for us by his body to ascend into heaven, because in that body he consecrated himself to God, he became in it sanctified to be our true righteousness, he prepared himself in it to offer a sacrifice; in a word, he made himself in it of no reputation, and suffered the death of the cross; therefore, the Father highly exalted him and gave him a name above every name, that every knee should bow to him. (Philippians 2:8-10.) He then entered into heaven through his own body, because on this account it is that he now sits at the Father's right hand; he for this reason intercedes for us in heaven, because he had put on our flesh, and consecrated it as a temple to God the Father, and in it sanctified himself to obtain for us an eternal righteousness, having made an expiation for our sins. [3] It may however seem strange, that he denies the body of Christ to be of this building; for doubtless he proceeded from the seed of Abraham, and was liable to sufferings and to death. To this I reply, that he speaks not here of his material body, or of what belongs to the body as such, but of the spiritual efficacy which emanates from it to us. For as far as Christ's flesh is quickening, and is a heavenly food to nourish souls, as far as his blood is a spiritual drink and has a cleansing power, we are not to imagine anything earthly or material as being in them. And then we must remember that this is said in allusion to the ancient tabernacle, which was made of wood, brass, skins, silver, and gold, which were all dead things; but the power of God made the flesh of Christ to be a living and spiritual temple.

Footnotes

1 - See commentary on [35]Chapter 7 .

2 - "Good things (or blessings) to come," may have a reference to the blessings promised in the Old Testament as the blessings of the kingdom of Christ, included in "the eternal redemption" mentioned in the next verse. -- Ed.

3 - There is no other view that is satisfactory. The idea that has been by some suggested, that the "better tabernacle" is the visible heaven through which he entered into the heaven of heavens, has no evidence in its support. Some of the Ancients, such as Ambrose, and also Doddridge and Scott consider heaven as intended, as in chapter 8:2, (but "tabernacle" in that passage means the whole structure, especially the holy of holies.) According to this view dia is rendered in -- "in a greater and more perfect tabernacle." But Chrysostom, Theophylact, Grotius, Beza, etc., agree with Calvin in regarding Christ's human nature as signified by the "tabernacle;" and what confirms this exposition is what we find in chapter 10:5, 10, and 20. "Not made with hands," and "not of this creation," for no objection; for Christ's body was supernaturally formed; and the contrast is with the material tabernacle, a human structure, made by men and made of earthly materials. It is, however, better to connect "tabernacle" with the preceding than with the following words, -- But Christ, having come the high priest of the good things to come by means of a better and more perfect tabernacle, not made with hands, that is, not of this creation, has entered once for all into the holiest, not indeed with (or by) the blood of goats and calves but (or by) his own blood, having obtained an eternal redemption. "Creation" here means the world; it was not made of worldy materials. See verse 1. -- Ed.

But Christ being come - Now that the Messiah has come, a more perfect system is introduced by which the conscience may be made free from guilt.
An high priest of good things to come - see Hebrews 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul. The phrase "high priest of good things to come," seems to refer to those "good things" which belonged to the dispensation that was to come; that is, the dispensation under the Messiah. The Jews anticipated great blessings in that time. They looked forward to better things than they enjoyed under the old dispensation. They expected more signal proofs of the divine favor; a clearer knowledge of the way of pardon; and more eminent spiritual enjoyments. Of these, the apostle says that Christ, who had come, was now the high priest. It was he by whom they were procured; and the time had actually arrived when they might enjoy the long-anticipated good things under the Messiah.
By a greater and more perfect tabernacle - The meaning is, that Christ officiated as high priest in a much more magnificent and perfect temple than either the tabernacle or the temple under the old dispensation. He performed the great functions of his priestly office - the sprinkling of the blood of the atonement - in heaven itself, of which the most holy place in the tabernacle was but the emblem. The Jewish high priest entered the sanctuary made with hands to minister before God; Christ entered into heaven itself. The word "by" here - διὰ dia - means probably through, and the idea is, that Christ passed through a more perfect tabernacle on his way to the mercy-seat in heaven than the Jewish high priest did when he passed through the outer tabernacle Hebrews 9:2 and through the veil into the most holy place. Probably the idea in the mind of the writer was that of the Saviour passing through the "visible heavens" above us, to which the veil, dividing the holy from the most holy place in the temple, bore some resemblance. Many, however, have understood the word "tabernacle" here as denoting the "body of Christ" (see Grotius and Bloomfield in loc.); and according to this the idea is, that Christ, by means of his own body and blood offered as a sacrifice, entered into the most holy place in heaven. But it seems to me that the whole scope of the passage requires us to understand it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of the Hebrews was but the emblem. Christ did not belong to the tribe of Levi; he was not an high priest of the order of Aaron; he did not enter the holy place on earth, but he entered the heavens, and perfects the work of his ministry there.
Not made with hands - A phrase that properly describes heaven as being prepared by God himself; see notes on 2-Corinthians 5:1.
Not of this building - Greek "of this "creation" - κτίσεως ktiseōs. The meaning is, that the place where he officiates is not made by human power and art, but is the work of God. The object is to show that his ministry is altogether more perfect than what could be rendered by a Jewish priest, and performed in a temple which could not have been reared by human skill and power.

But Christ being come a high priest of good things - I think this and the succeeding verses not happily translated: indeed, the division of them has led to a wrong translation; therefore they must be taken together, thus: But the Christ, the high priest of those good things (or services) which were to come, through a greater and more perfect tabernacle, not made with hands, that is, not of the same workmanship, entered once for all into the sanctuary; having obtained eternal redemption for us, not by the blood of goats and calves, but by his own blood, Hebrews 9:13. For if the blood of Goats, and bulls, and calves, and a heifer's ashes, sprinkled on the unclean, sanctifieth to the cleansing of the flesh, (Hebrews 9:14), how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your consciences from dead works, in order to worship (or that ye may worship) the living God?
In the above translation I have added, in Hebrews 9:13, τραγων, of goats, on the authority of ABDE, three others, the Syriac, the Arabic of Erpen, Coptic, Vulgate, two copies of the Itala, and Theodoret. And I have rendered εις το λατρευειν, (Hebrews 9:14), In Order to worship, or That Ye May worship; for this is the meaning of these particles εις το in many parts of the New Testament. I shall now make a few observations on some of the principal expressions.
High priest of good things - Or services, to come, των μελλοντων αγαθων. He is the High Priest of Christianity; he officiates in the behalf of all mankind; for by him are all the prayers, praises, and services of mankind offered to God; and he ever appears in the presence of God for us.
A greater and more perfect tabernacle - This appears to mean our Lord's human nature. That, in which dwelt all the fullness of the Godhead bodily, was fitly typified by the tabernacle and temple, in both of which the majesty of God dwelt.
Not made with hands - Though our Lord's body was a perfect human body, yet it did not come in the way of natural generation; his miraculous conception will sufficiently justify the expressions used here by the apostle.

(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.

But Christ being come an high priest,.... Christ is come, as appears from the cessation of civil government among the Jews, which was not to be till Shiloh came; from the destruction of the second temple, into which the Messiah was to come, and did; from the expiration of Daniel's weeks, at which he was to appear, and be cut off; from the coming of John the Baptist, his forerunner, and from the preaching of the Gospel to the Gentiles, and the calling and conversion of them, and the effusion of the Spirit upon them: and he is come an high priest; he was called to be one, and was constituted as such in the council and covenant of peace; and he agreed to do the work of one; he was typified by the high priest under the law; and he came as such into this world, and has done the work of an high priest, by offering himself a sacrifice for sin, and by his entrance into the holiest of all, with his own blood: and he is come an high priest of good things to come; such as peace, reconciliation, and atonement, a justifying righteousness, pardon of sin, eternal life and salvation, which the law was a shadow and figure of; and which under the former dispensation were to come, as to the actual impetration of them by Christ; who is called the high priest of them, to distinguish him from the high priests under the law, who could not bring in these good things, nor make the comers to them and to their offerings perfect; but Christ is the author and administrator of them; and these things are owing to the performance of his priestly office; and such rob Christ of his glory, as a priest, who ascribe these good things to their own merits, or the merits of others: and the way in which he is come is,
by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; meaning the human body of Christ, which was greater than tabernacle of Moses; not in bulk and quantity, but in value, worth, and dignity; and was more perfect than that, that being only an example, figure, shadow, and type, this being the antitype, the sum and substance of that; and by it things and persons are brought to perfection, which could not be, in and by that; and this is a tabernacle which God pitched, and not man; which was reared up without the help, of man: Christ was not begotten by man, but was conceived in the womb of a virgin, under the power of the Holy Ghost; he came not into the world in the way of ordinary generation, but in a supernatural manner; and so his human body is a tabernacle, not of the common building, or creation, as the word may be rendered, as other human bodies are.

All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.

But--in contrast to "could not make . . . perfect" (Hebrews 9:9).
Christ--The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (Hebrews 9:10), or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ . . . High Priest," exactly answers to Leviticus 4:5, "the priest that is anointed."
being come an, &c.--rather, "having come forward (compare Hebrews 10:7, a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Leviticus 16:17, Leviticus 16:29). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Exodus 28:2, Exodus 28:40) in entering the holiest, so Christ entered the heavenly holiest in His glorified body.
good things to come--Greek, "the good things to come," Hebrews 10:1; "better promises," (Hebrews 8:6; the "eternal inheritance," Hebrews 9:15; 1-Peter 1:4; the "things hoped for," Hebrews 11:1).
by a . . . tabernacle--joined with "He entered." Translate, "Through the . . . tabernacle" (of which we know) [ALFORD]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on Hebrews 4:14). But "the tabernacle" is also the glorified body of Christ (see on Hebrews 8:2), "not of this building" (not of the mere natural "creation, but of the spiritual and heavenly, the new creation"), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place (Hebrews 9:24), the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, &c.
greater--as contrasted with the small dimensions of the earthly anterior tabernacle.
more perfect--effective in giving pardon, peace, sanctification, and access to closest communion with God (compare Hebrews 9:9; Hebrews 10:1).
not made with hands--but by the Lord Himself (Hebrews 8:2).

But Christ being come. The tabernacle service having been described, Christ's work is now placed in contrast.
Through a greater and more perfect tabernacle. The high priest below passed through the first tabernacle to the Holy of Holies; Christ, our high priest, through a greater one not made with hands, not a material building. What is meant? Various answers have been given, none of which are entirely satisfactory. It seems impossible to limit the meaning to his body, or to the church, or to the world, as some have done. Rather the reference is to the rites of the true and great tabernacle service by which "good things," heavenly blessings are secured, in contrast with those of the earthly tabernacle. The earthly high priest, by complying with its rites, which were only a figure, entered into the Holiest of all; Christ by his sacrifice, the rites of the greater tabernacle service, entered into the true Holiest of all of which the earthly most holy place was only a symbol. It is shown in the next verse that the reference is to the sacrifice by which he entered.
By his own blood. The high priest always carried into the Most Holy Place the blood of the atonement, but Christ carried his own blood when he entered the Holy of Holies above.
Obtained eternal redemption. By his offering. His ransom was complete, and for all time.
For if the blood of bulls and goats. This was shed for the purification of the people on the day of atonement.
The ashes of an heifer. See Numbers 19:21. The red heifer was burned, the ashes were put in water, and this water sprinkled on the people for their ceremonial purification.
How much more shall the blood of Christ. If the blood of animals had any efficacy to purify, how much more the blood of Christ?
Through the eternal Spirit. Led by the Divine Spirit. He was dragged to the sacrifice like the victims, but laid down his own life to take it up again. This he did as God's Anointed, anointed with the Spirit, acting by its power.
Your conscience from dead works. Cleanse it from the guilt of works which deserve death.
To serve the living God? If the sacrifices of the tabernacle cleansed from ceremonial pollution so that men could engage in its service, will not the blood of Christ cleanse you so that you can join in the acceptable service of the living God?
For this cause he is the mediator of the new covenant. Covenant here rather than testament. Diatheekee means both "covenant" and "testament," but here "mediator" shows that covenant is referred to.
That by means of death. His own death.
Transgressions that were under the first covenant. None under the old covenant could have complete redemption except by the death of Christ. Those who served God under it offered sacrifices which were types of Christ's sacrifices, but they could not be made efficacious without Christ. It is by his death that they which are called, of every dispensation, have the promise of eternal inheritance.

An high priest of good things to come - Described, Hebrews 9:15. Entered through a greater, that is, a more noble, and perfect tabernacle - Namely, his own body. Not of this creation - Not framed by man, as that tabernacle was.