Hebrews 9 10

Hebrews 9:10 kjv

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Hebrews 9:10 nkjv

concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

Hebrews 9:10 niv

They are only a matter of food and drink and various ceremonial washings?external regulations applying until the time of the new order.

Hebrews 9:10 esv

but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.

Hebrews 9:10 nlt

For that old system deals only with food and drink and various cleansing ceremonies ? physical regulations that were in effect only until a better system could be established.

Hebrews 9 verses

Hebrews 9 10 Meaning

Hebrews 9:10 describes the temporary and limited nature of the Old Covenant's ceremonial regulations. These stipulations, which included rules concerning specific foods and drinks, and various ritual washings, were not designed to cleanse the conscience or to provide true spiritual perfection. Instead, they were external, physical requirements imposed by God, intended to remain in force only until the coming of the "time of reformation" – the era inaugurated by Jesus Christ, which brought a superior and complete new order for redemption and spiritual purification.

Hebrews 9 10 Context

Hebrews chapter 9 serves as a theological bridge, demonstrating the limitations and preparatory nature of the Old Covenant rituals and institutions compared to the final, efficacious work of Jesus Christ in the New Covenant. The preceding verses (9:1-5) detail the structure of the earthly tabernacle and its various components, representing the Old Covenant system. Verses 9:6-8 explain the restrictive access to the Most Holy Place under the Old Covenant, signifying that the way to true spiritual perfection and intimate communion with God was not yet open.

Verse 9:10 follows directly after 9:9, which states that the gifts and sacrifices offered under the Old Covenant "cannot perfect the conscience of the worshiper." Therefore, 9:10 elaborates on why they could not perfect the conscience: their focus was merely on external, physical purification through "food and drink and various washings," along with "regulations for the body." These rules addressed outward contamination, not inner sin or a defiled conscience. The author's central argument throughout Hebrews is that Christ, as the superior High Priest and the perfect sacrifice, has brought about a "time of reformation" by establishing a new and better covenant that genuinely cleanses and perfects. This historical context for the original audience, primarily Jewish Christians, was crucial, as they were likely tempted to revert to familiar Mosaic customs or rituals, potentially viewing them as still necessary or superior. The author emphasizes the completed, final, and superior nature of Christ's New Covenant work.

Hebrews 9 10 Word analysis

• which concern only (μόνον, monon): This Greek adverb emphasizes limitation and exclusivity. It highlights that the Old Covenant rituals' scope was restricted, focusing only on external matters, not reaching the internal spiritual condition. This directly contrasts with Christ's work, which purifies the conscience.

• food and drink (ἐπὶ βρώμασιν καὶ πόμασιν, epi bromasin kai pomasin): Refers to the dietary laws of the Mosaic Law, such as clean and unclean foods (Leviticus 11; Deuteronomy 14) and regulations concerning certain drinks or vows (Numbers 6 for Nazirites). These were significant markers of Jewish identity and purity, yet the author emphasizes their temporary and external nature in light of Christ.

• and various washings (καὶ διαφόροις βαπτισμοῖς, kai diaphorois baptismois): Diaphorois means "diverse" or "various." Baptismois refers to ritual purifications or ceremonial washings prescribed by the Mosaic Law. These were numerous and covered cleansing after contact with a corpse, defiling diseases, bodily discharges, or even washing vessels (Leviticus 11-15; Numbers 19). It's crucial to distinguish these from Christian baptism (often baptisma in the NT), which is a singular event signifying identification with Christ's death and resurrection and internal cleansing, though the underlying Greek root shares the concept of "immersion" or "washing." Here, the context implies ritual cleansing for physical defilement rather than spiritual new birth.

• regulations for the body (δικαιώματα σαρκός, dikaiomata sarkos): Dikaiomata denotes "righteous requirements," "ordinances," or "statutes." Sarx here refers to "flesh" or the physical body. Thus, these were divine ordinances concerning external conduct and the physical person. They dealt with outward, tangible purity rather than the spiritual purity of the inner being. They touched the physical, but not the conscience (as stated in v. 9).

• imposed (ἐπικείμενα, epikeimena): This participle means "laid on," "imposed," or "enjoined." It suggests something externally appointed, indicating a requirement that was prescribed rather than a spiritual reality that was internally experienced. It highlights that these rules were mandates from God for that particular era.

• until the time (μέχρι καιροῦ, mechri kairou): Mechri signifies "until" or "up to." Kairou (genitive of kairos) refers to a specific, appointed, or opportune "time." It marks a decisive epoch, indicating that these regulations were strictly time-bound. They had a definite terminus, unlike eternal moral principles.

• of reformation (διορθώσεως, diorthoseos): This key term means "setting right," "rectification," "amendment," "correction," "restoration," or "new order." It points to a definitive historical epoch (the New Covenant era initiated by Christ) when God brought about the ultimate solution to sin and imperfect access to His presence. It signifies the true and effective system that perfectly accomplished what the old system could only foreshadow. This "reformation" is Christ's work on the cross, His High Priestly ministry, and the subsequent establishment of the New Covenant which supersedes and perfects the Old.

• "concern only food and drink and various washings, regulations for the body": This phrase collectively underscores the superficiality and external focus of the Old Covenant rituals. They pertained to outward matters of purity and physical observance, not the deep spiritual cleansing and transformation of the heart or conscience that true perfection requires. This emphasizes the fundamental difference between ceremonial purification and genuine redemption.

• "imposed until the time of reformation": This complete phrase highlights the temporary, provisional nature of the entire Old Covenant system of regulations. It had a divine purpose and was "imposed" by God, but it was not permanent. It was a prelude, serving as a placeholder or tutor, awaiting the arrival of Christ who would bring about the complete and true "reformation" — a rectified, perfect spiritual reality replacing the previous, inadequate system.

Hebrews 9 10 Bonus section

The "time of reformation" in Hebrews 9:10 carries the powerful implication that the new order in Christ is a corrective and perfective work, setting right the deficiencies of the former system. This contrasts with a simple progression or evolution; it's a divine intervention to bring about the intended completeness. This understanding combats any tendency to view the Old Covenant rituals as still having spiritual efficacy for atonement or justification in the New Covenant era. They functioned primarily as types and shadows pointing to Christ (Col. 2:17). The author of Hebrews stresses that what truly purifies is the sacrifice and work of Jesus Christ, not outward rituals (Heb. 9:14, 10:1-14).

Hebrews 9 10 Commentary

Hebrews 9:10 incisively summarizes the provisional and external character of the Mosaic ceremonial law. The author, guided by the Holy Spirit, makes it clear that the Old Covenant rituals—like dietary restrictions, specific beverages, and manifold purificatory washings—were never intended to provide ultimate or inner purification. They were regulations (dikaiomata) pertaining to the "flesh" (sarx), meaning they governed the outward life and physical body, aimed at ceremonial cleanness rather than conscience cleansing.

These ordinances, divinely "imposed" for a period, served to manage the people's interaction with God under a particular covenant, to distinguish Israel, and to teach foundational truths through typological foreshadowing. However, they were always "until" (mechri) a pre-ordained time—the "time of reformation" (kairos diorthoseos). This epoch began with Christ's first coming, His perfect sacrifice on the cross, and His subsequent ascension as High Priest of a superior New Covenant. This "reformation" is not just an adjustment but a radical, transformative establishment of a new, spiritually complete, and efficacious way to approach God. It is a setting straight of what was inherently limited and a perfection of what was merely preparatory.

Therefore, for the original Jewish Christian audience (and all believers), adhering to these abrogated ceremonies after Christ's advent would be a step backward, an unseeing reliance on a shadow after the substance has appeared. Christ has rendered them obsolete by fulfilling their meaning, and His sacrifice effectively cleanses the conscience, providing a righteousness that ceremonial purity could never achieve. The kingdom of God is now experienced through righteousness, peace, and joy in the Holy Spirit, not through specific diets or ablutions.