Verse 2

Two things were ascribed to the first Covenant in the verse foregoing. (1) Ordinances of worship; (2) A worldly Sanctuary. In this verse the Apostle enters upon a description of them both, inverting the order of their proposal, beginning with the latter, or the Sanctuary itself.

Vul. Lat. Tabernaculum enim factum est primum, The first Tabernacle was made, ambiguously, as we shall see. Syr. [in non-Latin alphabet], in Tabernaculo primo quod factum erat. In the first Tabernacle that was made. [in non-Latin alphabet]; Vul. Lat. Candelabra Candlesticks. Syr. [in non-Latin alphabet], In it was the Candlestick. [in non-Latin alphabet]; Vul. Propositio panum; the Proposition of Loaves. Others, Propositi panes; Syr. [in non-Latin alphabet], and the bread of faces. [in non-Latin alphabet]; Vul. quae dicitur sancta; quae dicitur sanctum; quod sancta vocant. For some read [in non-Latin alphabet], some [in non-Latin alphabet]. Syr. [in non-Latin alphabet], and it was called The Holy House.

For there was a Tabernacle made, (prepared) The first wherein was the Candlestick and the Table, and the shew-bread; which is called the Sanctuary.

Our Translation thus rendering the words avoids the ambiguity mentioned in the Vulgar Latine. First of all there was a Tabernacle made. But whereas our rendering is also obscure, the First being mentioned, where only one thing went before, which yet includes a distribution supposed, I would supply it with two parts. There was a Tabernacle made consisting of two parts. Tabernaculum bipartitè extructum. For the following words are a distinct description of these two parts.

1. The subject spoken of is the Tabernacle. 2. That which in general is affirmed of it is, that it was made. 3. There is a distribution of it into two parts in this and the following verse. 4. These parts are described and distinguished by (1) Their names. (2) Their situation with respect to one another. (3) Their Contents or sacred utensils. The one is so described in this verse. (1) By its situation; it was the first, that which was first entered into. (2) By its utensils which were three. (1) The Candlesticks. (2) The Table. (3) The Shew-bread. (3) By its name it was called the Sanctuary.

1 The subject treated of is [in non-Latin alphabet]; that is [in non-Latin alphabet] the Tabernacle; the common name for the whole fabric, as the Temple was afterwards of the House built by Solomon.

An eminent type this was of the Incarnation of Christ, whereby the fulness of the Godhead dwelt in him bodily (Colossians 2:9). Substantially in the human nature, as it dwelt typically and by representation in this Tabernacle. Hence is it so expressed, He was made flesh, [in non-Latin alphabet] (John 1:14), and pitched his Tabernacle among or with us.

The consideration hereof, the Apostle on set purpose fixed on, as the great concomitant, privilege or glory of the first Covenant whereof he treats; and whose consideration was excellently suited to his design. Immediately on the giving of the Law and making that Covenant in Horeb, which was accepted of by the people and solemnly ratified (Exodus 24:4, 5, 6, 7, 8, 9, 10), the whole of their remaining station in that place for some months, was taken up, in Moses his receiving revelations, and the people's making provision about and for this Tabernacle with what belonged thereunto. Forty days was Moses in the Mount with God, while he instructed him in all things that belonged to it; so great and glorious was the design of divine wisdom in this Tabernacle and its appurtenances. For it was the House wherein his Glory was to dwell; and not only so but a type and representation of the depth of his counsel in the incarnation of his Son, whereby the Divine Nature would personally dwell in the human for ever.

2. It is affirmed of this Tabernacle that it was made. Tabernaculum extructum, constructum, praeparatum, ornatum, adornatum; built, prepared, adorned. There is more included in the word than the mere building of the fabric. For the Apostle in this one word, reflects on and comprises, (1.) The provision of materials made by the people; (2) The workings of those materials by Bezaliel; (3) The erection of the whole by the direction of Moses; (4) The adorning of it to its use; that is the substance of the Book of Exodus from Chapter 25 to the end. First, preparation was made for it; then the materials were wrought; and that with such curious workmanship, accompanied with such rich devoted ornaments, that it was adorned in its making. It was prepared in its materials, it was wrought into its form, it was beautified in its ornaments, to all which respect is had in this word. That which principally gave to it, its order, beauty, glory, and use, was that it was entirely, and in all the parts and appurtenances of it, made according to the pattern which God showed Moses in the Mount. And therefore when it was finished and erected, all the parts belonging to it, and all that was in it was distinctly recounted, and it is added concerning them all, separately and in conjunction, they were all made as the Lord commanded Moses (Exodus 40:19, 22). For it is the authority and wisdom of God alone, that gives beauty, use, and order to all that belongs to his worship.

The first part of this Tabernacle being so prepared it had its furniture, that was to abide and be used in it.

1. There was in it [in non-Latin alphabet], the Candlestick. The Vulgar Latine reads candelabra in the plural number. Hence many disputes arise among the expositors who adhere to that translation. Some of them contend that the Apostle has respect to the Temple of Solomon wherein were ten Candlesticks, five on the one side and five on the other (1 Kings 7:49), which is directly contrary to his scope and the words of the text. Some suppose that the one Candlestick which was in the Tabernacle was intended, but is spoken of in the plural number, because of the six branches that came out of it, three on each side, and that which went directly upwards made seven, having lamps in them all (Exodus 25:31). But whereas it is constantly called the Candlestick, and spoken of as one utensil only, the Apostle could not call it the Candlesticks, for that was but one. Therefore the most sober of them depart from their common translation, and adhere to the original; and make use of the expression to prove that it was the Tabernacle of Moses, and not the Temple of Solomon wherein were ten Candlesticks, that the Apostle refers to.

The making of this Candlestick is particularly described (Exodus 25:31) to the end of the chapter. Its frame, measures and use, are not of our present consideration, they may be found in Expositors on that place. It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place; and over against it on the North side was the Table with the Shew-bread. And in the midst, at the very entrance of the most Holy Place was the Altar of Incense (see Exodus 40:20, 21, 22, 23, 24, 25, 26, 27). And this Candlestick was made all of beaten gold, of one piece, with its lamps and appurtenances without either joints or screws, which is not without its mystery. To fit it for its service pure oil olive was to be provided by the way of offering from the people (Exodus 27:20). And it was the office of the High Priest to order it, that is, to dress its lamps, every evening and every morning, supplying them with fresh oil, and removing whatever might be offensive (Exodus 27:21). And this is called a statute for ever to the generations of the Priests; on the behalf of the Children of Israel; which manifests the great concernment of the Church in this holy utensil.

On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread, which the Apostle reckons as the second part of the furniture of this first part of the Tabernacle; distinguishing them from each other; The Table and the Shew-bread. The making of this Table with its measures and use, its form, and fashion, are recorded (Exodus 25:23, 24, 25, 26, 27, 28, 29; chapter 37:10, &c.); [in non-Latin alphabet] Table. The manner of its covering when it was to be carried while the Tabernacle was movable, is described (Numbers 4:7, 8). And it was a utensil fashioned for beauty and glory.

Upon this Table, which the Apostle adds, was the Shew-bread. It is here rendered by the Apostle [in non-Latin alphabet]; the proposition of the bread or loaves; by an Hypallage for [in non-Latin alphabet]; the bread of proposition as it is rendered (Matthew 12:4); the bread that was proposed or set forth. In the Hebrew it is [in non-Latin alphabet] bread in the singular number; which the Apostle renders by [in non-Latin alphabet] in the plural, as also does the Evangelist. For that bread consisted of many loaves; as [in non-Latin alphabet] properly signifies a loaf. So the LXX render it by [in non-Latin alphabet] (Exodus 25:30).

The number of these loaves or cakes as we call them, was twelve; and they were set on the Table in two rows, six in a row, being laid one upon the other. The Jews say that every loaf was ten hands breadth long, and five hands breadths broad, and seven fingers thick. But this cannot well be reconciled to the proportion of the Table. For the Table itself was but two cubits long, and one cubit broad. And whereas it had a border of a hands breadth round about, nothing could lie on the Table but what was placed within that border. And seeing a cubit was but five hands breadth, it cannot be conceived how two rows of loaves, that were ten hands breadth long, and five hands breadth broad, could be placed within that border. Therefore they suppose that there were props of gold coming up from the ground that bore the ends of the cakes. But if so, it could not be said that they were placed on the Table which is expressly affirmed. Therefore it is certain that they were of such shape, proportion, and measures, as might fitly be placed on the Table within the border; and more we know not of them.

These cakes were renewed every Sabbath in the morning; the renovation of them being part of the peculiar worship of the day. The manner of it, as also of the making of them is described (Leviticus 24:5-9). And because the new bread was to be brought in and immediately placed in the room of that which was taken away, it is called absolutely [in non-Latin alphabet] the continual bread (Numbers 4:7); for God says it was to be before him [in non-Latin alphabet] jugiter (Exodus 25:30); always or continually. Why it is called [in non-Latin alphabet] the bread of faces there is great enquiry. One of the Targums render it inward bread, for the word is used sometimes for that which looks inward. The LXX [in non-Latin alphabet], present bread; or bread presented. Many think they were so called because they were set forth before the faces of the Priests, and stood in their view when they first entered the Tabernacle. But the reason of it is plain in the text: [in non-Latin alphabet] the Shewbread before my face, says God. They were presented before the Lord as a memorial — 12 of them, in answer to the 12 Tribes of Israel. The Jews think they were called bread of faces, because being made in an oblong square, they appeared with many faces, that is, as many as they had sides. But they cannot evince this to have been the fashion of them; and it is absurd to imagine that they had such a name given to them for their outward form.

This is all that the Apostle observes to have been in the first part of the Tabernacle. There was in it moreover the Altar of Incense. But this was not placed in the midst of it at any equal distances from the sides, but just at the west end where the Vail opened to give an entrance into the most Holy Place; therefore by our Apostle it is reckoned to that part of the Sanctuary, as we shall see on the next verse.

Concerning this part of the Tabernacle, the Apostle affirms that it was called [in non-Latin alphabet], Holy. This name of it was given and stated (Exodus 26:33): The Vail shall divide [in non-Latin alphabet] between the Holy, that is, that part of the Sanctuary, and the most Holy, which our Apostle describes in the next place. And we may observe; that,

Every part of God's house, and the place wherein he will dwell, is filled and adorned with pledges of his presence, and means of communicating his grace; such were all the parts of the furniture of this part of the Tabernacle. And so does God dwell in his Church, which in some sense is his Tabernacle with men.

But the principal enquiry about these things is concerning their mystical signification and use. For by the Apostle they are only proposed in general, under this notion, that they were all typical representations of things spiritual and evangelical. Without this he had no concernment in them. This therefore we shall enquire into.

We may in this matter be supplied by expositors with variety of conjectures. But none of them, so far as I have observed, have at all endeavored to fix any certain rule for the trial and measure of such conjectures, nor to guide us in the interpretation of this mystery.

Some say the candlestick with its branches represented the seven planets, the sun in the midst, as the Scapus of the candlestick was in the midst of the six branches, three on the one side and three on the other. And the loaves of bread, say they, did represent the fruits of the earth, as influenced by the heavenly bodies. This is the interpretation of Philo, a Jew and Platonical philosopher; and it does not unbecome his principles. But that any Christian writer should approve of it, I somewhat wonder, nor does it deserve a confutation.

Some say that the altar of incense signified those that are of a contemplative life; the table of shew-bread those that follow the active life; and the candlestick those that follow both of them. The pretended reasons of this application of these things may be seen in the commentaries of Ribera and Tena on this place.

Some with more sobriety and probability affirm the candlestick to represent the ministry of the Church, appointed for the illumination of it, and the table with the shew-bread, the ordinances as administered by them; which things are declared succinctly by Gomarus on this place; and to them they may have safely a secondary application.

But as was said, a rule is to be fixed to guide us in the interpretation of the mystical signification of these things and the application of them, without which we shall wander in uncertain and unapproveable conjectures. And it is plainly given us in the context. For therein are two things manifest. (1) That the Tabernacle and all contained in it were typical of Christ. This is directly affirmed (chap. 8:2), as has been evinced in the exposition of that place. And it is the design of the Apostle further to declare and confirm it in what remains of this chapter. (2) That the Lord Christ in this representation of him by the Tabernacle its utensils and services, is not considered absolutely, but as the Church is in mystical union with him. For he is proposed, set forth, and described in the discharge of his mediatory office. And these things give us an evident rule in the investigation of the original significancy of the Tabernacle, with all the parts, furniture, and services of it, and the design of God therein. They were all representative of Christ in the discharge of his office, and by them did God instruct the Church as to their faith in him and expectation of him.

This is excellently observed by Cyrill. in Iohan. lib. 4. chap. 28. *Christus licét unus sit, multifariam tamen à nobis intelligitur. Ipse est Tabernaculum propter carnis tegumentum; Ipse est mensa, quia noster cibus est et vita; Ipse est Arca habens legem Dei reconditam, quia est verbum Patris; Ipse est candelabrum, quia est Lux Spiritualis; Ipse est Altare incensi, quia est odor suavitatis in Sanctificationem; Ipse est Altare Holocausti, quia est hostia pro totius mundi vita in cruce oblata.* And other instances he gives to the same purpose. And although I cannot comply with all his particular applications, yet the ground he builds upon, and the rule he proceeds by are firm and stable. And by this rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle.

1. The candlestick with its seven branches and its perpetual light with pure oil, giving light to all holy administrations, did represent the fullness of spiritual light that is in Christ Jesus, and which by him is communicated to the whole Church. In him was life, and the life was the light of men (John 1:4). God gave to him the Spirit not by measure (John 3:34). And the Holy Spirit rested on him in all variety of his gifts and operations, especially those of spiritual light, wisdom and understanding (Isaiah 11:2, 3). And in allusion to this candlestick with its seven lamps, is called the seven Spirits that are before the throne of God (Revelation 1:4), as he, in and by whom the Lord Christ gives out the fullness and perfection of spiritual light and gifts to the illumination of the Church; even as the light of the Tabernacle depended on the seven lamps of the candlestick. Therefore by the communication of the fullness of the Spirit in all his gifts and graces to Christ, he became the fountain of all spiritual light to the Church. For he subjectively enlightens their minds by his Spirit (Ephesians 1:17, 18, 19), and objectively and doctrinally conveys the means of light to them by his word.

Again; there was one candlestick which contained the holy oil (a type of the Spirit) in itself. From there was it communicated to the branches on each side of it, that they also should give light to the Tabernacle; yet had they originally no oil in themselves, but only what was continually communicated to them from the body of the candlestick. And so the communications from Christ of spiritual gifts to the ministers of the Gospel, whereby they are instrumental in the illumination of the Church, was signified thereby. For to every one of us is given grace according to the measure of the gift of Christ even as he pleases (Ephesians 4:7).

But hereon we must also remember, that this candlestick was all one beaten work of pure gold both the Scapus, the body, and all the branches of it. There were neither joints, nor screws, nor pins in or about it (Exodus 25:36). Therefore unless ministers are made partakers of the divine nature of Christ, by that faith which is more precious than gold, and are intimately united to him, so as mystically to become one with him, no pretended conjunction to him by joints and screws of outward order, will enable them to derive that pure oil from him, with whose burning light they may illuminate the Church. But this I submit to the judgment of others.

This is of faith herein. That which God instructed the Church in by this holy utensil and its use, was that the promised Messiah, whom all these things typed and represented, was to be by the fullness of the Spirit in himself, and the communication of all spiritual graces and gifts to others, the only cause of all true saving light to the Church.

He is the true Light which lighteneth every man coming into the world, namely, that is savingly enlightened. Upon the entrance of sin, all things fell into darkness; spiritual darkness covered mankind, not unlike that which was on the face of the deep, before God said let there be Light and there was Light (2 Corinthians 4:6). And this darkness had two parts; first, that which was external with respect to the will of God concerning sinners and their acceptance with him; secondly, on the minds of men in their incapacity to receive such divine revelations to that end as were or should be made. This was the double vail, the vail vailed and the covering covered over the face of all nations, which was to be destroyed (Isaiah 25:7). And they are both removed by Christ alone, the former by his doctrine, the latter by his Spirit. Moreover there was no light at all in the Sanctuary for the performance of any holy administrations, but what was given to it by the lamps of this candlestick. And therefore was it to be carefully dressed every morning and evening by a perpetual statute. And if the communication of spiritual gifts and graces do cease, the very Church itself notwithstanding its outward order, will be a place of darkness.

Obs. 1. The communication of sacred light from Christ in the gifts of the Spirit, is absolutely necessary to the due and acceptable performance of all holy offices and duties of worship in the Church. And,

2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving light, unless it be communicated to him by Christ, who is the only fountain and cause of it.

The Table and the Shew-bread mentioned in the next place, respected him also under another consideration. The use of the Table which was all overlaid with gold was only to bear the bread which was laid upon it. What resemblance there might be therein to the divine person of Christ, which sustained the humane nature in its duties, that Bread of Life which was provided for the Church, it may be is not easie to declare. Howbeit the Head of Christ is said to be as the most fine gold (Canticles 5:11). Therefore the matter of it being most precious, and the form of it beautifull and glorious, it might as far represent it, as any thing would do which is of this creation, as all these things were (ver. 11). But that the Lord Christ is the only Bread of life to the Church, the only spiritual food of our souls, he himself does fully testifie (John 6:32, 35). He therefore, he alone was represented by this continual Bread of the Sanctuary.