Hebrews 9 — Verse 3, 4, 5

And after the vail the Tabernacle which is called the Holiest of all; which had the golden censer and the Ark of the Covenant overlaid (covered) round about (on every side) with gold; wherein was the golden pot that had manna; and Aaron's rod that budded, and the Tables of the Covenant; and over it the Cherubims of Glory shadowing the mercy-seat; of which (things) we cannot (shall not) now speak particularly.

The Apostle in these verses proceeds to the description of the second part of the Tabernacle, with the things contained in it, or the holy furniture thereof. His design is not to give us an exact description of these things, as he declares in the close of the fifth verse, but only to declare their use and signification. Therefore he does not propose an accurate account of their station and relation one to another, but makes such mention of them in general as was sufficient to his end, namely, to manifest their use and signification. Therefore they deal injuriously both with him and the text, who rigidly examine every word and passage, as though he had designed an exact account of the frame, positure, fashion, and measure of this part of the Tabernacle, and every thing contained in it; whereas the use and signification of the whole is all that he intends.

A due consideration hereof renders the anxious enquiry, that has been made about the assignation of holy utensils to this part of the Sanctuary, and the placing of them with respect to one another, which was no part of his design, altogether needless. For with respect to the end he aimed at, the words he uses are exactly the truth.

He describes this part of the Tabernacle; (1) From its situation; it was after the second vail. (2) From its name given to it by God himself; it was called the Holiest of all, or the Holy of Holies. (3) From its utensils or vessels which were, (1) The golden censer. (2) The Ark. (3) What was in it or with it. (1) The golden pot that had manna. (2) Aaron's rod. (3) The Tables of the Covenant. (4) The Cherubims; which he describes, (1) From their quality; Cherubims of Glory. (2) Their use; they shadowed the mercy-seat. (5) The mercy-seat itself. But this is mentioned as it were only occasionally with respect to the use of the Cherubims. And this sufficiently manifests that in the rehearsal of these things the Apostle designs not accuracy and order. For the mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed.

With respect to these things among others in another place, he affirms that the ministration of divine worship under the Law was glorious. But withal he adds that it had no glory in comparison of that which does excel; namely, the spiritual ministration of divine worship under the Gospel (2 Corinthians 3:1). And this is that which we should always mind in the consideration of these things. For if we yet look after, and value such an outward glory as they did exhibit, we are carnal, and cannot behold the beauty of spiritual things.

The verbal difficulties which occur in this context, have occasioned critical expositors to labor greatly about them. That is the field wherein they choose to exercise their skill and diligence. But as to the things themselves, and the difficulties that are in the real interpretation of them, little light is contributed by most of their endeavours. Therefore some of these words have been so belabored with all sorts of conjectures, that there is no room left for any addition in the same kind: and it were but lost labor to repeat what must be confuted if it were mentioned. I shall therefore take no farther notice of any difficulty in the words, but as the explication of it is necessary to the interpretation of the context, and so far nothing shall be omitted.

The first thing mentioned by the Apostle, is the situation of this part of the Tabernacle; it was after the second vail. It was so to them that entered into the Tabernacle, they were to pass through the whole length of the first part, before they came to this; nor was there any other way of entrance into it. And by calling this partition of the two parts of the Sanctuary, the second vail, the Apostle intimates that there was a former. Howbeit that former was not a separating vail of any part of the Tabernacle as this was. It was only the hanging of the door of the tent. This the Apostle here reckons as a vail, because as by this vail the Priests were hindered from entering into, or looking into the most Holy Place, so by that other the people were forbidden to enter or look into the first part of the Sanctuary, whereinto the Priests entered daily. The making of the first vail is declared (Exodus 26:36, 37), and it is called [〈 in non-Latin alphabet 〉] the hanging or covering for the door. The making of this second vail is declared (Exodus 26:31, 32, 33), and it is called the vail or covering.

The Apostle renders it by [〈 in non-Latin alphabet 〉]; as also it is (Matthew 27:51), where it is spoken of in the Temple: and so it is rendered by the LXX (Exodus 26:31). As the former is called [〈 in non-Latin alphabet 〉], a covering, from [〈 in non-Latin alphabet 〉], which is to extend, to stretch out so as to cover with it what is so extended, is [〈 in non-Latin alphabet 〉], a vail to be a covering to any thing; dividing one thing from another; as [〈 in non-Latin alphabet 〉], is that which covers any thing round about; such was this vail.

The end, use and signification of it the Apostle expressly declares ver. 8th, where they must be spoken to.

He describes this part of the Tabernacle by its name; it is called the most Holy; the Holy of Holies. So it is called by God himself (Exodus 26:33, 34). The Holy of Holies; that is, most Holy; the superlative degree expressed by the repetition of the substantive, as is usual in the Hebrew. Some give instances of this kind of phraseology in Greek writers, remote enough from Hebraisms; as Sophocles [in non-Latin alphabet]; misera miserarum es; that is, miserrima. But however the phrase of [in non-Latin alphabet] may be Greek, the Apostle intends to express the Hebraism itself. And Holy in the Hebrew is of the singular number; Holies of the plural; but in the Greek both are of the plural number. And what is thus called was most eminently typical of Christ who is called by this name (Daniel 9:24), to anoint the most Holy. The place in the Tabernacle which was most sacred, and most secret, which had the most eminent pledges or symbols of the divine presence, and the clearest representations of God in Christ, reconciling the word to himself, is so called.

The more of Christ by the way of representation or exhibition any institutions of divine worship do contain or express, the more sacred and holy are they in their use and exercise. But

It is Christ alone who in himself is really the Most Holy, the spring and fountain of all holiness to the Church.

The first utensil reckoned to this second part of the Tabernacle is, [in non-Latin alphabet]; and the relation of it thereunto is, that it had it; [in non-Latin alphabet]. He does not say it was in it, but it had it. If any one would see the various conjectures of learned men about this assertion of the Apostle, as also about that following concerning what was contained in the Ark, he may consult the collections of Mr. Pool on the place, where he will find them represented in one view. My design being only to declare what I conceive consonant to the truth, I shall not spend time in repeating or refuting the conjectures of other men.

[In non-Latin alphabet], we translate a Censer; but it may as well be rendered the Altar of Incense; as it is by the Syriac the House of Spices; the place for the spices whereof the Incense was compounded. The Altar of Incense was all overlaid with beaten gold, hence it is here said to be [in non-Latin alphabet], of gold. And whereas it was one of the most glorious vessels of the Tabernacle, and most significant, if the Apostle intended it not in this word, he takes no notice of it at all, which is very unlikely.

And of this Altar he says not, that it was in the second Tabernacle, but that it had it. And in that expression he respects not its situation, but its use. And the most Holy Place may well be said to have the Altar of Incense; because the High Priest could never enter into that place nor perform any service in it, but he was to bring Incense with him, taken in a Censer from this Altar. Whereas therefore there was a twofold use of the Altar of Incense; the one of the ordinary Priests, to burn Incense in the Sanctuary every day, and the other of the High Priest to take Incense from it when he entered into the most Holy Place, to fill it with a cloud of its smoke; the Apostle intending a comparison peculiarly between the Lord Christ and the High Priest only in this place, and not the other Priests in the daily discharge of their office, he takes no notice of the use of the Altar of Incense in the Sanctuary, but only of that which respected the most Holy Place, and the entrance of the High Priest thereinto. For so he expressly applies it ver. 12. And therefore he affirms this place to have had this Golden Altar, its principal use and end being designed to the service thereof. This I judge to be the true meaning of the Apostle, and sense of his words, and shall not therefore trouble myself nor the reader with the repetition or confutation of other conjectures. And that this was the principal use of this Altar is plainly declared in the order for the making and disposal of it (Exodus 30:6). You shall put it before the Vail, that is, by the Ark of the Testimony before the Mercy-seat, that is, over the Testimony where I will meet with them. Although it was placed without the Vail, and that for this end, that the High Priest might not enter one step into the most Holy Place, until the smoke of the Incense went before him; yet had it peculiar respect to the Ark and Mercy-seat, and is therefore reckoned in the same place and service with them by the Apostle.

And this is yet made further evident in that when the High Priest entered into the most Holy Place, and had no service to perform but with respect to the things pertaining thereunto, he was to make atonement on this Altar with the blood of the Sin-offering, as he did on the Ark and Mercy-seat (Exodus 30:10). This is an undeniable demonstration that as to the use of it, it belonged principally to the most Holy Place, and is here so declared by the Apostle. Therefore the assignation hereof to that place by the Author is so far from an objection against the authority of the Epistle, to which end it has by some been made use of, as that it is an argument of his divine wisdom and skill in the nature and use of these institutions.

The manner of the service of this Altar intended by the Apostle was briefly thus. The High Priest on the solemn day of expiation that is once a year, took a Golden Censer from this Altar. After which going out of the Sanctuary he put fire into it, taken from the Altar of Burnt-Offerings without the Tabernacle in the Court where the perpetual fire was preserved. Then returning into the Holy Place, he filled his hands with Incense taken from this Altar, the place of the residence of the Spices. And this Altar being placed just at the entrance of the most Holy Place over against the Ark and Mercy-seat, upon his entrance he put the Incense on the fire in the Censer, and entered the Holy Place with a cloud of the smoke thereof (see Leviticus 16:12, 13). The composition and making of this Incense is declared (Exodus 30:34, 35, &c.). And being compounded it was beaten small, that it might immediately take fire, and so placed on this Altar before the Ark, ver. 36. And the placing of this Incense before the Testimony, as is there affirmed, is the same with what our Apostle affirms, that the most Holy Place had it.

That in general by incense, prayer is signified, the Scripture expressly testifies. Let my prayer come before you as incense (Psalm 141:2). And there is a fourfold resemblance between them. (1.) In that it was beaten and pounded before it was used. So does acceptable prayer proceed from a broken and contrite spirit (Psalm 51:17). (2.) It was of no use until fire was put under it, and that taken from the altar. Nor is that prayer of any virtue or efficacy, which is not kindled by the fire from above, the Holy Spirit of God, which we have from our Altar Christ Jesus. (3.) It naturally ascended upwards towards heaven, as all offerings in the Hebrew are called ascensions, risings up. And this is the design of prayer, to ascend to the throne of God: I will direct to you, and look up; that is, pray (Psalm 5:3). (4.) It yielded a sweet savor which was one end of it in temple services, wherein there was so much burning of flesh and blood. So does prayer yield a sweet savor to God; a savor of rest wherein he is well pleased.

In this general sense even the prayers of the saints might be typified and represented in that daily burning of incense which was used in the sanctuary. But it must be granted that this incense is distinguished from the prayers of the saints, as that which is in the hand of Christ alone, to give virtue and efficacy to them (Revelation 8:4). Therefore this golden altar of incense as placed in the sanctuary, and whereon incense burned continually every morning and evening, was a type of Christ, by his mediation and intercession giving efficacy to the continual prayers of all believers.

But that which the Apostle in this place has alone respect to, was the burning of the incense in the golden censer on the day of expiation when the High Priest entered into the most holy place. And this represented only the personal mediatory prayer of Christ himself. Concerning it we may observe.

1. That the time of it was after the sacrifice of the sin-offering. For the High Priest was to take along with him the blood of that sacrifice, to carry with him into the holy place (Leviticus 16).

2. That the incense was kindled with fire taken from the altar, where the blood of the sacrifices was newly offered. And two things in the mediatory prayer of Christ are hereby intimated to us.

1. That the efficacy of them arises from, and depends on the sacrifice of himself. Hence intercession is best apprehended, as the representation of himself, and the efficacy of his sacrifice in heaven before the throne of God.

2. That this prayer was quickened and enlivened by the same fire wherewith the sacrifice of himself was kindled, that is, by the eternal spirit, whereof we shall treat on ver. 14th.

Yet we must not so oblige ourselves to the times, seasons, and order of these things, as to exclude the prayers which he offered to God, before the oblation of himself. Yes, that solemn prayer of his recorded in John 17, wherein he sanctified himself to be an oblation, was principally prefigured by the cloud of incense which filled the most holy place, covering the Ark and Mercy-seat. For by reason of the imperfection of these types and their accommodation to the present service of the Church so far as it was carnal, they could not represent the order of things as they were to be accomplished in the person of Christ, who was both Priest and Sacrifice, Altar, Tabernacle and Incense. For the Law had only a shadow of these things and not the perfect image of them. Some obscure lines of them were drawn therein, but their beautiful order was not represented in them. Although therefore the offering of incense from the golden altar in the most holy place, was after the offering of sacrifice on the altar of burnt-offerings, yet was the mediatory prayer of Christ for the Church of the elect, wherein he also prepared and sanctified himself to be a sacrifice, thereby typified. So also the beating or bruising of the incense before its firing did represent the agony of his soul, with strong cries and supplications that he offered to God therein. And we may observe.

1. The mediatory intercession of Jesus Christ was a sweet savor to God, and efficacious for the salvation of the Church. The smoke of this perfume was that which covered the Ark and Mercy-seat. Hereby the Law itself which was contained in the Ark, became compliant to our salvation. For herein Christ was declared to be the end of the Law for righteousness to them that do believe.

2. The efficacy of Christ's intercession depends on his oblation. It was fire from the altar of burnt-offerings, wherewith the incense was kindled.

3. The glory of these types did no way answer the glory of the antitype, or that which was represented by them. It is acknowledged that the service of the High Priest at and from this golden altar, and his entrance with a cloud of incense into the most holy place, had great glory in it, and was suited to ingenerate a great veneration in the minds of the people. Howbeit they were all but carnal things, and had no glory in comparison of the spiritual glory of Christ in the discharge of his office. We are apt in our minds to admire these things, and almost to wish that God had ordained such a service in the Gospel so outwardly glorious. For there is that in it which is suited to these images of things which men create and are delighted withal in their minds. And besides, they love in divine service to be taken up with such a bodily exercise, as carries glory with it, an appearance of solemn veneration. Therefore many things are found out by men to these ends. But the reason of all is because we are carnal. We see not the glory of spiritual things, nor do know how to be exercised in our minds about them, with pure acts of faith and love.

4. We are always to reckon that the efficacy and prevalency of all our prayers depends on the incense which is in the hand of our merciful High Priest. It is offered with the prayers of the saints (Revelation 8:4). In themselves our prayers are weak, and imperfect, it is hard to conceive how they should find acceptance with God. But the unvaluable incense of the intercession of Christ, gives them acceptance and prevalency.

The second thing in this part of the Tabernacle mentioned by the Apostle is the Ark. This he describes (1.) from its appellation: the Ark of the Covenant. (2.) From one particular in its fabric, it was overlaid round about with gold. (3.) From the things that were in it, accompanied it, and had no other use but to be laid up in it: the golden pot that had Manna, and Aaron's Rod that Blossomed. (4.) From what was placed in it, which to preserve was its principal use: the Tables of the Covenant.

This vessel in the Hebrew is called [〈 in non-Latin alphabet 〉], as the Ark in the flood was called [〈 in non-Latin alphabet 〉]. But the Greeks render both by [〈 in non-Latin alphabet 〉], as the Latins by Arca. This with the Mercy-Seat wherewith it was covered, was the most glorious and mysterious utensil of the Tabernacle and afterwards of the Temple; the most eminent pledge of the divine presence, the most mysterious representation of the holy properties of his Nature in Christ. This, as the heart of all divine service, was first formed; all other things had a relation to it (Exodus 25:10, 11).

To treat of the fabric, that is, the materials, dimensions and fashion of this Ark is not to our present purpose. For these things the Apostle himself here declares, as being no season to treat of them particularly. This he intends in those words, which we shall not now speak of and their mystical signification which he gives afterwards.

1. The name of it is the Ark of the Covenant. Sometimes it is called the Ark of the Testimony (Exodus 26:33; Chapter 29. 35; Chapter 40. 3, 5). Most commonly the Ark of the Covenant (Numbers 10:33; Chapter 14. 44; Deuteronomy 10:8; &c.). Sometimes the Ark of God (1 Samuel 3:3; 2 Samuel 6:2; &c.). The Ark of the Testimony it was called, because God called the Tables of the Covenant by the name of his Testimony, or that which testified his will to the people, and by the people's acceptance of the terms of it, was to be a perpetual witness between God and them (Exodus 25:16; Chapter 31. 18; &c.). On the same account is it called the Ark of the Covenant, namely because of what was contained in it, or the Tables of the Covenant, which as I have showed elsewhere were usually called the Covenant itself. And so they are called the Tables of Testimony (Exodus 31:18), that is, the Covenant which was the Testimony of God. And lastly it was called the Ark of God, because it was the most eminent pledge of the especial presence of God among the people.

2. As to the fabric of it, the Apostle observes in particular that it was on every side overlaid or covered with gold. [〈 in non-Latin alphabet 〉], every way, within and without, with plates of beaten gold.

This, as I said before, was the most sacred and glorious instrument of the Sanctuary; yes, the whole Sanctuary as to its use in the Church of Israel, was built for no other end but to be as it were a house and habitation for this Ark (Exodus 26:33; Chapter 40. 21). Hence sanctification proceeded to all the other parts of it; for, as Solomon observed, the places were holy whereunto the Ark of God came (2 Chronicles 8:11). And of such sacred veneration was it among the people, so severe was the exclusion of all flesh from the sight of it, the High Priest only excepted, who entered that holy place once a year and that not without blood; as that the nations about, took it to be the God that the Israelites worshiped (1 Samuel 4:8). And it were not difficult to evidence that many of the pretended mysterious ceremonies of worship, that prevailed among the nations of the world afterwards, were invented in compliance with what they had heard concerning the Ark and worship of God thereby.

This was the most signal token, pledge or symbol of the presence of God among the people. And from there metonymically it has sometimes the name of God, ascribed to it, as some think; and of the glory of God (Psalm 73. 61). And all neglects about it, or contempt of it were most severely punished. From the Tabernacle it was carried into the Temple built by Solomon; where it continued until the Babylonian Captivity; and what became of it afterwards is altogether uncertain.

God gave this Ark that it might be a representation of Christ, as we shall show; and he took it away, to increase the desire and expectation of the Church, after him and for him.

As it was the glory of God to hide and cover the mysterious counsels of his will under the Old Testament, from where this Ark was so hidden from the eyes of all men; so under the New Testament it is his glory to reveal and make them open in Jesus Christ (2 Corinthians 3:18).

4. In this Ark, as it was placed in the Tabernacle, the Apostle affirms that there were three things. (1.) The golden pot that had Manna. When the Manna first fell, every one was commanded to gather an Omer, for his own eating (Exodus 16:16). Hereon God appointed that a pot should be provided, which should hold an Omer, to be filled with Manna to be laid up before the Lord for their generations (ver. 33). There was it miraculously preserved from putrefaction, whereas of itself it would not keep two days to an end. And it is added, that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept (ver. 34). But there is a prolepsis in the words; Aaron is said to do what he did afterwards. For the Testimony was not yet given, nor Aaron yet consecrated to his office.

It is not said in this place where the making of it is appointed, that it is of gold; nor is there any mention of what matter it was made. That it was of gold the Apostle here declares who wrote by inspiration, and the thing is evident itself: for it was to be placed in that part of the Sanctuary wherein all the vessels were either of pure gold, or at least overlaid with it; and a pot of another nature would have been unsuitable thereunto. And it was to be made of that which was most durable, as being to be kept for a memorial throughout all generations.

The reason of the sacred preservation of this Manna in the most Holy Place was, because it was a type of Christ; as himself declares (John 6:48, 49, 50, 51).

5. The next thing mentioned is Aaron's Rod that budded. This Rod originally was that wherewith Moses fed the sheep of his Father-in-Law Jethro, in the wilderness, which he had in his hand when God called to him out of the Bush. And thereon God ordained it to be the token of the putting forth of his power in the working of miracles, having by a trial confirmed the faith of Moses concerning it (Exodus 4:17). Hereby it became sacred; and when Aaron was called to the office of the Priesthood, it was delivered to his keeping. For on the budding of it on the trial about the Priesthood, it was laid up before the Testimony, that is, the Ark (Numbers 17:10). That same Rod did Moses take from before the Testimony, when he was to smite the Rock with it, and work a miracle, whereof this was consecrated to be the outward sign (Numbers 20:8, 9, 10, 11). Hereof the Apostle affirms only that it budded; but in the story it is, that it brought forth buds and bloomed blossoms, and yielded almonds; being originally cut from an almond tree (Numbers 17:8). But the Apostle mentions what was sufficient to his purpose.

This Rod of Moses belonged to the holy furniture of the Tabernacle; because the Spiritual Rock, that followed them, was to be smitten with the Rod of the Law; that it might give out the waters of life to the Church.

6. The last thing mentioned is the Tables of the Covenant. The two Tables of Stone cut out by Moses and written on with the finger of God, containing the Ten Commandments, which were the substance of God's Covenant with the people. This Testimony, this Covenant, these Tables of Stone with the Moral Law engraven in them, were by the express command of God put into the Ark (Exodus 25:16; chapter 33:18; chapter 40:20; Deuteronomy 10:5). And there was nothing else in the Ark but these two Tables of Stone with the Law written in them; as is expressly affirmed (1 Kings 8:9; 2 Chronicles 5:10). Therefore whereas it is said of Aaron's Rod, and the Pot of Manna, that they were placed before the Testimony (Exodus 16:34; Numbers 17:10), that is, the Ark; and the Book of the Law was also put into the side of it, that is, laid beside it (Deuteronomy 31:26); and not only are the Tables of Stone appointed expressly to be put into the Ark; but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone; this place of the Apostle has been exceedingly tortured and perplexed by critics, and all sorts of expositors, with multiplied conjectures, objections and solutions. I know not that the repetition of them in this place would be of any use; those who have a mind to exercise themselves about them, do know where to find them. I shall therefore give only that interpretation of the words, which, for the substance of it, all sober expositors do at least betake themselves to. The true real positure of these things was after this manner. In the closed Ark, there was nothing at all but the two Tables of Stone. Before it, or at the ends of it, adjoining to it, were the Pot of Manna, and the miracle-working Rod. Neither of these were of any actual use in the service of God, but only were kept as sacred memorials. To this end being placed by it, they were joined to, and reckoned with the Ark. This appurtenance of them to the Ark, the Apostle expresseth by the Preposition [⟨in non-Latin alphabet⟩] from the Hebrew [⟨in non-Latin alphabet⟩] now this preposition is so frequently used in the Scripture to signify, adhesion, conjunction, approximation, appurtenance of one thing to another, that it is mere cavilling to assign it any other signification in this place, or to restrain it to inclusion only, the things themselves requiring that sense. See Job 19:20; Deuteronomy 6:7; 1 Samuel 1:42; Hosea 4:3; Luke 1:17; Joshua 10:10; Matthew 21:12. And a multitude of instances are gathered by others.