Hebrews 9:1
Verse
Context
Sermons
Art Katz
Don McClure
Ken Baird
Robert Murray M'Cheyne
C.I. Scofield
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse. Ordinances - Δικαιωματα· Rites and ceremonies. A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Gen 2:1 (note). The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose. If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.
John Gill Bible Commentary
Then verily the first covenant had ordinances of divine service,.... The design of the apostle in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and as also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word "first", here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have "ordinances of divine service"; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law: the word used signifies "righteousnesses"; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them. And a worldly sanctuary. Philo the Jew says (l), it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary; for the Jews often speak of , "a sanctuary above", and , "a sanctuary below" (m), and of , "a tabernacle above", and , "a tabernacle below" (n); which answered to one another: the words may be rendered "a beautiful sanctuary", a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, Luk 21:5. And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; see Luk 21:5. (l) De Vita Mosis, p. 667. (m) Jarchi in Gen. xxviii. 17. (n) Zohar in Exod. fol. 65. 4. & 94. 4. & 96. 2. & in Lev. fol. 1. 3.
Matthew Henry Bible Commentary
Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle. 1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness. 2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, Heb 9:4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num 17:1-13. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zac 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God - that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (Heb 9:5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels. II. From the description of the place of worship in the Old Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, Heb 9:6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there? 1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received. 2. Into the second, the interior part, went the high priest along, Heb 9:7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, Heb 9:7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.
Tyndale Open Study Notes
9:1–10:18 This section argues that Christ’s death, the sacrifice in the new covenant, is superior to the sacrifices in the old covenant. In 9:1-10, the author describes aspects of worship under the regulations of the old covenant (see Exod 28–29; Lev 1–10; 16:1–17:16). In Heb 9:11–10:18, these regulations are contrasted with Christ’s superior offering. 9:1-5 These verses describe the Tabernacle, Israel’s place of worship before the Temple was constructed.
Hebrews 9:1
The Earthly Tabernacle
1Now the first covenant had regulations for worship and also an earthly sanctuary. 2A tabernacle was prepared. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place.
- Scripture
- Sermons
- Commentary
Arab-06 the Secret Place
By Art Katz3.0K1:00:36Secret PlaceHEB 9:1In this sermon, the speaker emphasizes the importance of holding fast to one's faith without wavering, even in the face of doubt and skepticism. He encourages believers to recognize that the only veil that remains is their own hardness of heart and unbelief. The speaker also highlights the significance of God's presence in the place where mercy and truth meet, and urges listeners not to shy away from addressing difficult issues. He concludes by sharing his own personal journey of spiritual struggle and finding consistency in his faith through understanding the significance of Jesus' sacrifice.
Hebrews 9
By Don McClure84645:40MAT 6:332CO 3:18HEB 9:1In this sermon, the speaker discusses the significance of the tabernacle and its role as a pattern for things to come. He describes the various elements within the tabernacle, such as the candlestick, the table, and the showbread, which are all part of the sanctuary. The speaker also mentions the holiest of all, which contains the golden censor, the Ark of the Covenant, and the cherubim's in the glory. He emphasizes that these elements serve as a visual representation of the work of the high priest and the offering, and how believers no longer need to physically go to Jerusalem to experience the presence of God.
Studies in Hebrews - Part 4
By Ken Baird56058:34HEB 3:1HEB 4:14HEB 6:12HEB 6:18HEB 9:1In this sermon, the preacher focuses on the unchanging nature of God and the importance of finding contentment in His laws. He emphasizes that while everything in life changes, God remains constant in His love, purpose, and priesthood. The preacher also highlights the role of Jesus as our great high priest and intercessor, referencing Hebrews 8. He encourages the audience to read and study their Bibles, as neglecting this practice can lead to a lack of discernment between good and evil.
The Contents of the Tabernacle.
By Robert Murray M'Cheyne0Christ as Our High PriestThe TabernacleHEB 9:1Robert Murray M'Cheyne explores the significance of the Jewish Tabernacle, emphasizing its role as a meeting place with God and a profound type of Christ. He explains that the Tabernacle, made of worldly materials, foreshadows the heavenly sanctuary established by Christ, who is the new Tabernacle. M'Cheyne highlights the contents of the holy place, such as the golden lamp, the altar of incense, and the table of showbread, illustrating how they represent Christ and the Church. He contrasts the limited access to God before Christ's sacrifice with the open invitation to all believers now, urging them to embrace the salvation offered through Jesus. The sermon concludes with a warning about the consequences of neglecting this great salvation.
Christ Crucified
By C.I. Scofield0PSA 22:1MRK 15:22JHN 14:6HEB 9:1HEB 10:19C.I. Scofield delves into the profound events surrounding the crucifixion of Jesus Christ, emphasizing the fulfillment of prophecy, the inescapable alternative faced by Christ, His voluntary death, the significance of the rent veil, and the mystery of why God forsook His Son on the cross, exploring the implications of this forsakenness in the context of atonement and divine justice.
The Allegories of Sarah and Hagar
By C.H. Spurgeon0LUK 1:6ROM 1:32ROM 2:26ROM 5:16ROM 8:4HEB 9:1REV 15:4REV 19:8The preacher, Greek Word Studies, delves into the concept of 'dikaioma' in the Bible, which refers to God's declaration of what is right and just, often seen as His decree of retribution with the force of law. This term is used to signify God's righteous requirements, ordinances, and regulations, as well as acts of justice or fulfillment of legal requirements by Christ, God, or saints. Paul emphasizes in Romans that even those with depraved minds have an innate knowledge of God's regulations for right living, understanding the consequences of their wrong actions but choosing to ignore them.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse. Ordinances - Δικαιωματα· Rites and ceremonies. A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Gen 2:1 (note). The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose. If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.
John Gill Bible Commentary
Then verily the first covenant had ordinances of divine service,.... The design of the apostle in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and as also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word "first", here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have "ordinances of divine service"; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law: the word used signifies "righteousnesses"; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them. And a worldly sanctuary. Philo the Jew says (l), it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary; for the Jews often speak of , "a sanctuary above", and , "a sanctuary below" (m), and of , "a tabernacle above", and , "a tabernacle below" (n); which answered to one another: the words may be rendered "a beautiful sanctuary", a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, Luk 21:5. And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; see Luk 21:5. (l) De Vita Mosis, p. 667. (m) Jarchi in Gen. xxviii. 17. (n) Zohar in Exod. fol. 65. 4. & 94. 4. & 96. 2. & in Lev. fol. 1. 3.
Matthew Henry Bible Commentary
Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle. 1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness. 2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, Heb 9:4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num 17:1-13. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zac 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God - that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (Heb 9:5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels. II. From the description of the place of worship in the Old Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, Heb 9:6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there? 1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received. 2. Into the second, the interior part, went the high priest along, Heb 9:7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, Heb 9:7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.
Tyndale Open Study Notes
9:1–10:18 This section argues that Christ’s death, the sacrifice in the new covenant, is superior to the sacrifices in the old covenant. In 9:1-10, the author describes aspects of worship under the regulations of the old covenant (see Exod 28–29; Lev 1–10; 16:1–17:16). In Heb 9:11–10:18, these regulations are contrasted with Christ’s superior offering. 9:1-5 These verses describe the Tabernacle, Israel’s place of worship before the Temple was constructed.