What does it mean that almost all things are purified with blood (Hebrews 9:22)?

"Whence, neither was the first covenant inaugurated without blood: for every commandment having been spoken by Moses according to the law, to all the people, — having taken the blood of bulls and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God hath enjoined unto you. And he sprinkled likewise with blood both the tabernacle and all the vessels of service. And almost all things are according to the law purified with blood; and without shedding of blood is no remission. It was necessary, then, that the representations of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these."

"Whence not even hath the first [covenant] been inaugurated without blood. For every injunction having been spoken according to law by Moses to all the people, he took the blood of the calves and the goats with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, This [is] the blood of the covenant which God enjoined as to you. And the tabernacle too and all the vessels of the ministry he likewise sprinkled with the blood. And almost all things are purified by blood according to the law, and apart from blood-shedding no remission taketh place" (verses 18-22).

But now, returning from this striking instance of Paul's habit of going off at a word (διαθήκη), let us resume the regular course of the apostle's argument. "Whereupon neither the first [covenant] was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself, and all the people, saying, "This [is] the blood of the covenant which God hath enjoined unto you. And he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are according to the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the representations of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into holies made with hands, figures of the true; but into heaven itself, now to appear before the face of God for us."

As plainly it is declared in these very scriptures by what alone atonement could be made. "And almost all things are by the law purged with blood, and without shedding of blood is no remission" (Heb. 9:22). This is only the echo, somewhat emphasized, of the statement of the law itself (Lev. 17:11): "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement for the soul."

The first covenant was inaugurated with blood, as we read in Ex. 24. This is not redemption, but in the strongest contrast with it. The type of redemption had been already given (Ex. 12, 14) in the blood of the paschal lamb, followed by the passage of the Red Sea: the blood which sheltered from the judgment of God; and the power which thereon set the people free from their enemies destroyed for ever. But now Israel far from God had accepted to stand on the condition of their own obedience, Ex. 19; and God had spoken those ten words which would put the people to the proof. Here accordingly (Ex. 24) the covenant receives its seal in blood. "And Moses took half of the blood and put it in a bason; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people; and they said, All that Jehovah hath spoken will we do and be obedient. And Moses took the blood and sprinkled it on the people, and said, Behold, the blood of the covenant which Jehovah hath made with you concerning all these words." It was the old covenant, not the new; the law, not redemption. The blood which, as this Epistle states, was sprinkled on the book and all the people, simply set forth death as the penalty of disobedience. Hence it was in no way propitiatory but penal.

Attention is drawn to Moses sprinkling the tabernacle also, and all the vessels of the ministry in like manner with the blood. That this is distinct from the inauguration of the law should be clear, if only from the fact that neither the tabernacle nor the vessels appertaining to it yet existed. There was of necessity this provision against the defilement of the meeting-place with God, and the vessels for service: without the sprinkling of the blood all must have contracted defilement, because a sinful people were concerned, and God was holy. And this was so true that it is added as a fact that with blood almost all things are purified according to the law. Yet it is not stated absolutely, for water was employed in some cases, fire in others; both figurative of death, and the latter in its extreme form as divine judgment. How blessed for us is the gift of grace where judgment was felt in a perfection unknown and impossible elsewhere! "This is he that came through water and blood, Jesus Christ, not by (ἐν) the water only, but by the water and by the blood." He expiates as well as purifies, and both by virtue of His death. Out of His pierced side came blood and water.

"And apart from blood-shedding no remission taketh place." Here we come in type to the grand truth which vindicated God in all His moral being and brings effectual blessing to guilty man if he bow to God. It is not sprinkling with blood here, but shedding of blood without which remission cannot be. It is the efficacy of the blood shed once for all, presented to God, and bringing to man remission: the ground of divine righteousness, when human righteousness had been proved wholly at fault — the righteousness of God unto all, and upon all those that believe, rolling away every distinction, that God may bless any, as He surely does all that believe.

Then you get the sprinkling of vessels - not for forgiveness, but for cleansing. "Almost all things under the law are purged with blood" (not all things are purified with blood), because there is a purifying with water not connected with blood-shedding. Out of His side came blood and water, representing the effectual grace of expiation and purifying. You could not have man morally purified without death; you must have death. Out of a dead Christ the water flows. Water signifies cleansing by the Spirit with the word. But there must be death - not the cleansing of the living old man; the old man is put to death - I do not own him alive, but there is something belonging to you (your members on the earth) to be mortified and kept in death. The ground is laid for purifying by the blood of the heifer, which was sprinkled seven times before the door of the tabernacle; but water is the figure used for cleansing, namely, "washing of water by the word." "Ye are clean through the word which I have spoken unto you." Reckon yourselves to be dead and to have the power of life in Christ. I have neither life nor righteousness outside of Christ. I have nothing without Him. If I look for water to purify, or anything, it must be by death I get it; then there must be faith. If I look at myself as a living man in the world, I find my will working; then I am not really dead. If I set myself to inquire, I am not walking in faith. I am told to reckon myself dead - that is faith. You cannot mortify your members till you can say, I am dead. If the old man is not dead, it is sin. There was no putting away of sin but by death itself - taking life. "Without shedding of blood is no remission" - not sprinkling here: you must have the applying the punishment to the One who takes the sin. In the remission of sins is involved the whole of God's character, majesty, glory. If God does not deal with sin as sin, there is no righteousness - it is indifference. There must be suffering for the sin; then as to death, I am clear of it.

In addition to what we have seen, the Tabernacle and all the vessels of the ministry, "and almost all things are by the law purged with blood; and without shedding of blood is no remission." The meaning is very distinct and precious, being that, I have no doubt, which we have just been dwelling upon. It was to show that God's dwelling place among His people was upon the basis of redemption; that the only ground upon which a holy God could dwell in the midst of a sinful people was the ground of the blood. And as the priest went into the Tabernacle to accomplish his ministry, if an intruder had been allowed to go in there, he might have asked, What do you mean by these marks of blood upon that glorious veil, upon the sides of the Tabernacle, upon the table and the altar and the candlestick? Everything is marked with blood. Why do you not remove these stains which mar their beauty? And the priest could reply, That blood gives true beauty to it all. It is a pledge that we, a sinful people, have a title to enjoy the privileges which are ministered by these precious things. A holy God could not dwell among us, nor minister to us, nor could we offer our worship to Him, were it not on the basis of the blood.

Thus the great conclusion is reached that “without shedding of blood is no remission.” Here it is not simply the sprinkling of blood, but the “shedding of blood” — the righteous basis upon which God can proclaim forgiveness to all and proclaim all who believe forgiven.

Third, as regards remission. In no case can this be obtained without the shedding of blood. Observe that it does not here say "application." It is the accomplishment of the work of true propitiation, which is here spoken of. Without shedding of blood there is no remission. All-important truth! For a work of remission, death and blood-shedding must take place.

Then too, according to the law, nearly all things were purged with blood, and without shedding of blood is no remission. Is this last statement sufficiently pondered over by many? No sanctuary now exists to which sacrifices for sin can be brought. No altar is there on which the blood of such offerings can be sprinkled in accordance with the Divine mind, so as to be acceptable to God. How are we then shut up to the efficacy of the blood of Christ as the only sacrifice which abides in everlasting validity before God! What need then was there indeed for the shedding of blood in Old Testament times! Now if such was the case under the law, the need for the shedding of the precious blood of Christ it is not difficult to understand. Blood sprinkling of old could accomplish but a ceremonial cleansing, foreshadowing, only foreshadowing, that which the blood of Christ can alone, and has effectually, accomplished.