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

Hebrews 9:22 states, “According to the law, almost all things are purified with blood, and without the shedding of blood, there is no remission” (NKJV). Under the Law of Moses, blood was essential to the forgiveness of sin. However, the phrase “almost all things” implies that there were exceptions to its use. Specifically, in certain circumstances, God commanded people to use water and fire as cleansing agents (Numbers 31:23; Leviticus 16:26).

The wider context of Hebrews 9:22 is that Jesus Christ has secured salvation for sinners through the blood He shed on the cross (Hebrews 9:11–28). The historical precedent the writer points to is that Moses cleansed the tabernacle with blood: “In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies” (Hebrews 9:21). Although in the next verse, Hebrews 9:22, the writer stresses the importance of blood for the forgiveness of sin, he is correct when he mentions that blood wasn’t the only purifying element.

Under the law, God normally required blood for atonement. Sacrificing animals kept Israel in fellowship with God, though they could not take away sin forever (Hebrews 10:4). Leviticus 17:11 explains why blood was important: “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 makes atonement for the soul” (NKJV). Sin required a blood sacrifice—the draining of life from a body—to depict its consequences: death (Romans 6:23).

Yet God also commanded the Israelites to use purifiers other than blood. For instance, fire and water are cleansing agents under the law. In Numbers 31:23, Moses instructed Israel about items taken in battle: “Anything that can withstand the fire must be put through the fire, and then it will be clean. But it must also be purified with the water of cleansing. And whatever cannot withstand fire must be put through that water.” This practice was for ritual cleaning, not for removing sin. This shows that not every act of purification under the law required the shedding of blood.

Another example of God requiring people to purify themselves with water occurred on the Day of Atonement. The man who led the scapegoat into the wilderness had to wash himself with water. Leviticus 16:26 says he couldn’t return to camp until he did: “The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp.” In this case, washing with water restored ceremonial cleanness without the use of blood.

In addition, the author’s reference to “almost all things” indicates that he is careful and accurate in his treatment of the Law of Moses. His statement reflects close attention to the details of the Old Testament. As Paul describes elsewhere, he “correctly handles the word of truth” (2 Timothy 2:15). Like other New Testament writers, he also interprets the law in light of who Jesus is and what He has done (Hebrews 8–10). At the same time, mentioning bloodless forms of purification doesn’t minimize his teaching about the importance of blood for the forgiveness of sin.

Jesus’ death on the cross fulfilled the sacrificial system and brought all purification laws to an end. Those laws, whether they used blood or not, were meant to set Israel apart as holy before God. Yet now the cross is sufficient to do what those laws could only foreshadow: “For by one sacrifice he has made perfect forever those who are being made holy” (Hebrews 10:14).