(21) He sprinkled with blood.--Rather, he sprinkled in like manner with the blood. It is singular that the word rendered "in like manner" (found in the Bishops' Bible, "likewise," and in other versions) should have been overlooked in the Authorised version. The incident here mentioned belongs, of course, to a later date. It is not expressly recorded in Scripture, but is related by Josephus (Ant. iii. 8, ? 6); and, apart from internal probability, might almost be concluded from the narrative of the Pentateuch itself. In Exodus 40:9-15 we read of the divine injunction that Moses should put the anointing oil not only upon Aaron and his sons, their garments, and the altar, but also upon the Tabernacle and its vessels. In Leviticus 8:10-12 is recorded the fulfilment of this command; but in the later verses of the same chapter we read that the altar was sprinkled with the blood of the sin-offering (Hebrews 9:15), and that Moses sprinkled Aaron and his sons and their garments with "the anointing oil and the blood which was upon the altar." Manifestly we may infer that the Tabernacle and its vessels were included in the latter ceremony. Whatever was connected with the covenant which God made with His people must be sprinkled with the blood, which at once typified purification (Hebrews 9:14; Hebrews 9:24), and ratified the covenant (Hebrews 9:15; Hebrews 9:17).

Verse 21. - Moreover the tabernacle and all the vessels of the ministry be sprinkled in like manner with the blood. This refers to a subsequent occasion, the tabernacle not having been constructed at the time of the inauguration of the covenant, - probably to the dedication of the tabernacle, enjoined Exodus 40, and described Leviticus 8. It is true that no sprinkling of the tabernacle or its furniture with blood is mentioned in the Pentateuch; only the anointing of them with oil (Leviticus 8:10). But the garments of Aaron and his sons are said on that occasion to have been sprinkled with the blood as well as with the anointing oil (Hebrews 8:30), and Josephus ('Ant.,' 3:08. 6) says that this blood-sprinkling was extended also to the tabernacle and its vessels (τήν τε σκηνὴν καὶ τὰ περὶ αὐτὴν σκεύη). Here, as well as in ver. 19, our writer may be supposed to follow the traditional account, with which there is still nothing in the Pentateuch inconsistent. Be it observed again that the force of the argument does not depend on these added details, but on the general principle, abundantly expressed in the original record, which is assorted in the following verse.

9:15-22 The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.Moreover, he sprinkled likewise both the tabernacle,.... Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Exodus 40:9 and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts (i), that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood.

And all the vessels of the ministry; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it.

(i) Antiq. l. 3. c. 8. sect. 6.