Hebrews 9 — Verse 5

And over it the Cherubims of Glory, Shadowing the Mercy-Seat; of which things we cannot now speak particularly.

The Apostle proceedeth in his description of the immediate appurtenances of the Ark. He has declared what was disposed with reference to it, as the Golden Censer; what was before it, as the Pot of Manna and Aaron's Rod; what was within it, namely, the Tables of the Covenant. Now he sheweth what was over it, so giving an account of its whole furniture, and all that any way belonged to it.

Two things he adds; namely, (1.) The Cherubims; (2.) The Mercy-Seat. And first he describes the Cherubims; (1.) By their positure; they were over the Ark. (2.) By their title; Cherubims of Glory. (3.) Their use; they Shadowed the Mercy-Seat.

The making, form, fashion and use of these Cherubims is declared (Exodus 25). The signification of the name, and their original shape or form, any farther then that they were alata animata, winged creatures, are not certainly known. Most as to the derivation of the name follow Kimchi; who affirms the letter Caph to be servile and a note of similitude; and the word to signify a youth or a child. Such these images are thought to represent; only they had wings instead of arms, as we now usually paint Angels; for their bodies, sides and feet are mentioned in other places (Isaiah 6:2; Ezekiel 1:5, 6, 7), where they are expresly said to have the shape of a man. Therefore both as they were first framed for the Tabernacle, and afterwards for the Temple, when their dimensions were exceedingly enlarged, they were of humane shape; only with wings to denote the angelical nature.

They were two of them, one at each end of the Ark or Mercy-Seat. Their faces were turned inwards one towards another, so as that their wings touched one another. This posture, gave to the whole work of the Ark, Mercy-Seat and Cherubims, the form of a seat, which represented the Throne of God. From there he spake, from where the whole was called [in non-Latin alphabet] the Oracle.

As to their place and posture, they were over the Ark. For these Cherubims had feet whereon they stood (2 Chronicles 3:13). And these feet were joyned in one continued beaten work to the ends of the Mercy-Seat which was upon the Ark; therefore they were wholly over it, or above it, as the Apostle here speaks.

2. As to the appellation whereby he describes them, it is Cherubims of Glory: that is say Expositors generally, [in non-Latin alphabet]; Glorious Cherubims. If so, this term is not given them from the matter whereof they were made. Those indeed in the Tabernacle were of beaten gold, being but of a small measure or proportion (Exodus 25:18). Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with gold. For they were very large extending their wings to the whole breadth of the Oracle which was twenty cubits (1 Kings 6:23; 2 Chronicles 3:10). But such was the matter of other utensils also, as the candlesticks, which yet are not called the candlesticks of glory. Nor are they so called from their shape and fashion: for this, as I have shewed, most probably was humane shape with wings, wherein there was nothing peculiarly glorious. But they are so called from their posture and use. For stretching out their wings on high, and looking inwards with an appearance of veneration, and so compassing the Mercy-Seat with their wings, all but the forepart of it, they made a representation of a glorious seat or throne, wherein the majestatical presence of God did sit and reside. And from between these Cherubims, above the Mercy-Seat it was that God spake to Moses, and gave out his Oracles (Exodus 25:22). As a man on a throne, speaks above the place where he sits and rests. Hence may they be called the Glorious Cherubims.

But I must add, that by glory here, the majestatical presence of God himself is intended. The Cherubims, that represented the glorious presence of God himself, as he dwelt among the people. So the Apostle reckoning up the privileges of the Hebrews (Romans 9:4), affirms that to them appertained the adoption and the glory. And therein not the Ark is intended, although it may be that is sometimes called the glory, or signified under that name, as (1 Samuel 4:21, 22; Psalm 26:8). But it is God himself in his peculiar residence among the people; that is, in the representation of his presence which is in Christ, who is Immanuel, and therefore called the glory of Israel (Luke 2:32). The Cherubims being designed to make a representation hereof, as we shall immediately declare, are called the Cherubims of Glory.

As to their use it is expressed by [in non-Latin alphabet]. The Hebrew word in that language is of the masculine gender, but the Apostle here useth it in the neuter, as appeares by this participle, and so do the LXX where they make mention of them. This, as some suppose, is done because for the most part, they had the form of brute creatures. For so they say they had four faces, of a man, of a lyon, of an oxe, and of an eagle. But although there was this form in the appearance of them made to Ezekiel (chapter 1:10), yet was it not so of these images in the Tabernacle, nor of them afterwards in the Temple. But the only reason of this construction is, that Hebrew word not being translated as to its signification, but literally transformed into the Greek language, is looked on as indeclinable, as all words foreign to a language are, and belonging to the neuter gender.

Shadowing, Covering, Protecting, [in non-Latin alphabet] (Exodus 25:20). They shall stretch forth their wings on high, covering over the Mercy-Seat with their wings; or their wings covering over the Mercy-Seat. But this office of the Cherubims we cannot understand, until we have declared what was that Mercy-Seat, which they so covered over, and which the Apostle makes mention of in the last place.

The making and frame of it is declared (Exodus 25:17). In the Hebrew it is called Capporeth or Cipporeth; from Caphar. The verb in Kal, signifies to cover, to pitch over and thereby to cover (Genesis 6:14). From there is Capporeth a covering. But this Cipporeth is rendered by our Apostle [⟨in non-Latin alphabet⟩] a propitiatory, a mercy-seat; as it is also by the LXX sometimes, and sometimes by [⟨in non-Latin alphabet⟩] an imposed covering. But whereas in allusion hereunto, the Lord Christ is said to be [⟨in non-Latin alphabet⟩] (Romans 3:25) and [⟨in non-Latin alphabet⟩] (1 John 2:2), that sense must be taken in, and so it is constantly rendered by our translation the mercy-seat. And in that sense it is derived from Cipper in Pihel which signifies to remove or take away, and consequently to be propitious and merciful in taking away of sin, as also to appease, atone, reconcile, and purge, whereby sin is taken away. See Genesis 32:20, to appease; Proverbs 16:14, to pacify; Psalm 65:3, to purge away, applied to sin; Psalm 78:38, to forgive iniquities; Deuteronomy 21:8, to be merciful; Psalm 79:9, to expiate. From there is the day of expiation; the great day of fast to the Jews. This is the fast which was said to be over, in the storm that Paul and his companions were in; for it was on the tenth day of the seventh month, about which season navigation is dangerous.

Hence Cipporeth is rendered [⟨in non-Latin alphabet⟩], a mercy-seat. Yet if we will have respect also to the first sense of the verb, and its use in Exodus, we may render it a covering mercy-seat.

The matter of this mercy-seat was of pure beaten gold; the measures of it exactly commensurate and answering to that of the Ark; two cubits and an half the length of it, and a cubit and an half the breadth of it (Exodus 25:10, 17). As to the use of it was put [⟨in non-Latin alphabet⟩] ver. 21, above upon the Ark. What was the thickness of it, there is no mention. The Jews say it was an hand breadth, which is not likely. However it was of considerable substance; for the Cherubims were beaten out of it, at its ends (ver. 18, 19).

For the situation and posture of it; some suppose that it was held in the hands of the Cherubims at a good distance from the Ark: and the reason they give for this conjecture is, that so it did best represent a throne. The mercy-seat was as the seat of it, and the Ark as the footstool, for so they say it is called when the Church is invited to worship at his footstool (Psalm 99).

But this reason indeed everts the supposition which it was produced to confirm. For the Ark and mercy-seat being exactly commensurate, and the one placed directly over the other, it could have no appearance of a footstool, which must be placed before the seat itself. Nor is there any mention of the hands of the Cherubims, as there is directly of their feet in those made by Solomon. Nor is it probable they had any, but only wings instead of them; although those in Ezekiel's vision, as they served the providence of God, had the hands of a man under their wings (Chap. 1:8). Nor could it be called a covering to the Ark, if it were at that distance from it, as this conceit will make it to be.

It was therefore laid immediately on the Ark, so as the Cherubims were represented to be above the throne; as the Seraphims were in Isaiah's vision (chap. 6:2). It had, as we observed, the just dimension of the Ark. But the Ark had a crown of gold round about it; that is, on its sides and its ends (Exodus 25:11; chap. 37:2). But this crown or fringe of gold, was so placed on the outsides of it, that it diminished nothing of its proportion of two cubits and an half in length, and a cubit and an half in breadth. Therefore the mercy-seat being exactly of the same measure, it fell in upon it, on the inside of the border or crown of gold.

It remains only that we enquire whether it were itself the covering of the Ark, or whether the Ark had a covering of its own which it was placed upon. It is certain that the Ark was open when the Testimony or Tables of stone with the Law written in them were put into it. And there is no mention of the opening or shutting of it, how it should be closed and fastened when the tables were put into it.

These things I suppose would not have been omitted had it had a covering of its own. Besides it is certain that this propitiatory, and the Cherubims belonging thereunto, were never to be separated from the Ark; but when the Ark was removed and carried by the staves, they were carried upon it. This is evident from hence, because whereas all the other golden utensils had rings and staves wherewith they were born, these had none, but must be carried in the hands of men, if they were not inseparable from the Ark. And when the men of Bethshemesh looked into the Ark, it does not appear that they first took off the mercy-seat with the Cherubims, and then brake up the covering of the Ark; but only lifted up the mercy-seat by the Cherubims, which opened the Ark, and discovered what was therein (Judges 6:19). I do judge therefore that this mercy-seat was the only covering of the Ark above, falling in close within the crown of gold, exactly answering it in its dimensions. Out of this mercy-seat, of the same substance of it and contiguous to it the Cherubims being formed, their wings which were above, some distance from it, being turned towards it, did overshadow it, giving a representation of a glorious throne.

This is a brief description of the utensils of the most holy place. The Ark which was as the heart and center of the whole was placed at the West end of it, with its ends towards the sides of the place, the face as to the entrance, and the back part to the West end. Before it, was placed the pot of Manna, and the Rod that budded as afterwards; at one end of it was placed the book of the Law.

In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God, and nothing else. When they were put into it, it was covered with the Mercy-seat, and that shadowed with the wings of the Cherubims. At the entrance into it was the Golden Altar of Incense with the Golden Censer; which although, as our Apostle shews, it did in its use principally respect the service of this part of the Tabernacle, yet could not be placed within the vail, because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entred.

The Apostle having given this account of the Sanctuary in both parts of it, and what was contained in them, adds, of which we now cannot speak particularly; or rather, concerning which things it is not now a season to speak particularly, or of the several parts of it, one by one. And the reason hereof was, because he had an especial design to manage, from the consideration of the whole fabrick, the service of the High Priest in it; which the particular consideration of each part by it self would have too much diverted him from. Howbeit he plainly intimates that all and every one of them in particular were of singular consideration, as typical of the Lord Christ and his ministry. For to this end does he reckon them up in order. Only it seemed good to the Holy Ghost, not to give to the Church a particular application of them in this place, but has lest it to our humble diligence to seek after it out of the Scripture, according to the analogy of faith, and such rules of the interpretation of those mysteries as himself giveth in the ensuing declaration of their nature, use and end in general. This therefore I shall briefly endeavour, yet so as, according to the example of the Apostle, not to divert from the especial design of the place.

As was said before, so must I say again, expositors either pass by these things without any notice, or indulge to various conjectures without any certain rule of what they assert. Those of the Roman Church, are generally so taken up with their fourfold sense of the Scripture, Literal, Allegorical, Tropological, and Anagogical, wherein for the most part they know not how to distinguish one from another, that they wrest this and the like passages to what sense they please. I shall keep my self to a certain rule, and where that will not guide me, I shall not venture on any conjectures.

When Ezekiel had his vision of God in the administration of his providence, he sayes of it, this was the appearance of the likeness of the Glory of the Lord (chap. 1:28). And we may say of this Holy Place with its furniture: This was the appearance of the likeness of the glory of the Lord in the administration of grace.

Why God would in this manner, by these means, represent himself and the glory of his grace absolutely, we can give no reason but his own holy will and infinite wisdom. But this we find he did, and that with great solemnity. For first he made a glorious representation of it immediately by his own power in the Mount. He shewed a pattern of it in the Mount, which was not only an exemplar of what he would have framed here below, but expressive of the idea in his own mind of good things to come. And thereon he gave command that it should in all things be made exactly according to that pattern, enabling certain persons with wisdom, skill and understanding so to do. And some things we may observe concerning the whole in general.

1. The nature of the things themselves, or the materials of the whole, being earthly, and the state of the Church to whose service it was allotted being imperfect and designed so to be, two things did necessary follow thereon;

1. That sundry concernments of it, as the outward shape, form, and dimensions both of the Tabernacle and all its utensils were accomodated to the present state of the Church. Hence were they made outwardly glorious and venerable; for the people being comparatively carnal were affected with such things. Hence were they all portable also at their first institution, to comply with the state of the people in the wilderness; from where alterations were made in all of them, excepting the Ark and Mercy-seat, on the building of the Temple. In these things therefore we are not to seek for any mystical signification, for they were only in compliance with present use. They served, as the Apostle immediately declares, to the use of carnal ordinances, which were to continue to the time of Reformation only.

2. That the resemblance of heavenly things in them, was but dark and obscure as the Apostle expresly affirms (chap. 10:1). This both the nature of the things themselves, being earthly and carnal, with that state wherein the Church was to be kept to the fullness of time, did require.

2. This yet is certain and indubitable, which gives us our stable rule of the interpretation of their significancy, that God chose this way and these means to represent his glorious presence in and with the Lord Christ, to all the ends of his mediation. For with respect to them it is said, that the fullness of the Godhead dwelt in him bodily (Colossians 2:9), namely, as it dwelt typically in the Tabernacle by the outward pledges of his especial presence. From where he concludes that they were all a shadow whereof the body was Christ (ver. 17). But we need seek for no further testimony hereunto, than the express design of the Apostle in this place. For his whole discourse in this and the ensuing chapter, is to manifest the representation of Christ in them all. And those who would have only an application to be made of something to Christ by way of accomodation or allusion, as the Socinians contend, do reject the wisdom of God in their institution, and expresly contradict the whole scope of the Apostle. We have therefore nothing else to do, but to find out the resemblance, which, as an effect of divine wisdom, and by vertue of divine institution, was in them, to Gods being in Christ reconciling the world to himself. And to this end the things ensuing may be observed.

1. The spring, the life and soul of all this service was the Decalogue, the ten words written in Tables of stone, called the Tables of the Covenant. This is the eternal unalterable rule of our relation to God, as rational creatures capable of moral obedience, and eternal rewards. Hereunto all this service related, as prefiguring the way whereby the Church might be freed from the guilt of its transgressions, and obtain the accomplishment of it in them and for them. For,

(1.) It was given and prescribed to the people, and by them accepted as the terms of God's Covenant, before any of these things were revealed or appointed (Deuteronomy 5:27). Therefore all these following institutions did only manifest, how that Covenant should be complied withal and fulfilled.

(2.) It was written in tables of stone, and those renewed after they were broken, before any of these things were prepared or erected (Exodus 34:1). God by the occasional breaking of the first tables, on the sin of the people, declared that there was no keeping, no fulfilling of that Covenant, before the provision made in these ordinances was granted to the people.

(3.) The Ark was made and appointed for no other end, but to preserve and keep these tables of the Covenant or Testimony of God (Exodus 25:16). And it was hereon the great token and pledge of the presence of God among the people, wherein his glory dwelt among them. So the wife of Phinehas the Priest made the dying confession of her faith, she said, the Glory is departed from Israel for the Ark of God is taken (1 Samuel 4:22). Therefore,

(4.) All other things, the whole Tabernacle with all the furniture, utensils and services of it, were made and appointed to minister to the Ark, and when the Ark was removed from them they were of no use nor signification. Therefore when it was absent from the Tabernacle, all the house of Israel lamented after the Lord (1 Samuel 7:2). For the remaining Tabernacle was no longer to them a pledge of his presence. And therefore when Solomon afterwards had finished all the glorious work of the Temple, with all that belonged to it, he assembled all the Elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, to bring the Ark of the Covenant into its place in the Temple (1 Kings 8:1, 2, 3, 4). Before this was done, all that glorious and costly structure was of no sacred use. This order of things does sufficiently evidence, that the spring of all these services lay in the tables of the Covenant.

2. This Law as to the substance of it, was the only law of creation, the rule of the first Covenant of Works. For it contained the sum and substance of that obedience which is due to God from all rational creatures made in his image, and nothing else. It was the whole of what God designed in our creation to his own glory and our everlasting blessedness. What was in the tables of stone was nothing but a transcript of what was written in the heart of man originally; and which is returned there again by the grace of the new Covenant (Jeremiah 32:35; 2 Corinthians 3:3).

3. Although this Law as a Covenant, was broken and disannulled by the entrance of sin, and became insufficient as to its first ends of the justification and salvation of the Church thereby (Romans 8:3). Yet as a law and rule of obedience it was never disannulled, nor would God suffer it to be. Yes, one principal design of God in Christ was that it might be fulfilled and established (Matthew 5:17, 18; Romans 3:31). For to reject this Law, or to abrogate it, had been for God to have laid aside that glory of his holiness and righteousness which in his infinite wisdom he designed therein. Hence after it was again broken by the people as a Covenant, he wrote it a second time himself in tables of stone, and caused it to be safely kept in the Ark as his perpetual Testimony. That therefore which he taught the Church by and in all this, in the first place was, that this Law was to be fulfilled and accomplished, or they could have no advantage of, or benefit by the Covenant.

4. This Law was given to the people with great dread and terror. Hereby were they taught and did learn, that they were no way able of themselves, to answer or stand before the holiness of God therein. Hereon they desired that on the account thereof, they might not appear immediately in the presence of God, but that they might have a Mediator to transact all things between God and them (Deuteronomy 5:22, 23, 24, 25).

5. God himself by all ways declared, that if he should deal with the people according to the tenor and rigor of this Law, they could not stand before him. Therefore on all occasions he calls them to place their confidence not in their own obedience thereunto, but in his mercy and grace. And that this was their faith themselves professed on all occasions. See Psalms 130:3, 4; Psalms 142:3.

6. All this God instructed them in, by those mystical vessels of the most Holy Place. For after the tables were put into the Ark, as under his eye and in his presence, he ordained that it should be covered with the Mercy-seat. For hereby he did declare both that the Law was to be kept and fulfilled, and yet that mercy should be extended to them.

7. This great mystery he instructed them in three ways. (1.) In that the covering of the Ark was a Propitiatory, a Mercy-seat, and that its use was to cover the Law in the presence of God. This was a great instruction. For if God should mark iniquities according to the Law, who should stand? (2.) In that the blood of atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat (Leviticus 16:14). And this was done seven times to denote the perfection of the reconciliation that was made. And herein were they also taught, that the covering of the Law by the Mercy-seat, so as that mercy and pardon might be granted notwithstanding the sentence and curse of the Law, was from the atonement made for sin, by the expiatory sacrifice. (3.) By the cloud of incense that covered both Ark and Mercy-seat, testifying that God received from there a savour of rest (Leviticus 16:13).

8. The Cherubims, or Angels under that denomination, were the ministers of God in executing the curse and punishment on man when after his sin, he was driven out of the Garden of God (Genesis 3:24). Hence ensued a fear and dread of Angels on all mankind, which they abused to manifold superstitions. But now to testify that all things in heaven and earth, should be reconciled and brought under one Head (Ephesians 1:10), there was a representation of their ministry, in this great mystery of the Law and the Mercy-seat. Therefore they are ready to the ministry of the Church of mankind, all things being now reconciled (Hebrews 1:14), purely with respect to the Mercy-seat which their faces were turned towards, and which they shadowed with their wings.

Yet was this mystery so great, namely, that which was represented by these types, that the angels themselves were to bow down to look into it (1 Peter 1:11). So are they here represented in a posture of admiration and adoration. And in their overshadowing of the mercy-seat with their wings, they declared how this mystery in the fullness of it was hid from the eyes of all men (see Ephesians 3:8, 9, 10, 11, 12).

The ground was originally blessed of God, to bring forth food for man, for the preservation of his life in that state and condition wherein he was to live to God according to the Covenant of Works (Genesis 1:29). But upon the entrance of sin it was cursed, neither are the fruits of it any more a token or pledge of the favor of God, nor are they sufficient to maintain a life to God (Genesis 3:17, 18). Therefore God declared that there must be bread given the Church from heaven, which might maintain a spiritual life in them. This God did by giving them manna in the wilderness. And that all instructions in grace and mercy might be reduced into a head in this holy place, because of that whereof it was a type, a pot filled with it was placed for a memorial in this holy place before the Ark and mercy-seat (see Psalm 78:24, 25; John 6:31). Hereby were they taught to look for the bread of life from heaven, which should maintain them in their spiritual, and nourish them to eternal life.

When the whole Church was ready to perish for want of water; a rock was smitten with the rod of Moses, which brought water out of it to their refreshment; God taught them thereby, that the Rock of Ages was to be smitten with the rod of the Law, that the waters of life might be brought forth thereby (1 Corinthians 10:4). Therefore this rod also was laid up for an instructive memorial before the Ark.

In all these things did God instruct the Church, by the Tabernacle, especially this most holy place, the utensils, furniture, and services of it. And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus, as was meet for the state of the Church before his actual exhibition in the flesh. Hence he is declared in the Gospel to be the body and substance of them all. And I shall endeavour with all humble reverence, to make that application of them to him, which Scripture light guides us to.

In his obedience to God according to the Law, he is the true Ark wherein the Law was kept inviolate, that is, was fulfilled, answered and accomplished (Matthew 5:17; Romans 8:3; chap. 10:3). Hence by God's gracious dealing with sinners, pardoning and justifying them freely, the Law is not disannulled but established (Romans 3:31). That this was to be done, that without it no covenant between God and man could be firm and stable, was the principal design of God to declare in all this service; without the consideration whereof it was wholly insignificant. This was the original mystery of all these institutions, that in and by the obedience of the promised seed, the everlasting unalterable Law should be fulfilled. In him, as the Jews speak, was the Law restored to its pristine crown, signified by that crown of gold which was round about the Ark, wherein the Law was kept. Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed, and did so while they continued to pray for mercy for the Lord's sake, as Daniel 9:17. But afterwards when they rejected the knowledge hereof, and adhered to the Law absolutely as written in tables of stone, they utterly perished (Romans 9:31, 32, 33; chap. 10:2, 4). And they do all yet, what lies in them, return to the material Ark and tables of stone, who reject the accomplishment of the Law, in and by Jesus Christ.

He was the mercy-seat, that is, he was represented by it. So the Apostle speaks expressly, God set him forth to be [⟨in non-Latin alphabet⟩] (Romans 3:25), a propitiation, that is, to answer the mercy-seat and what was signified thereby. And this was to cover the Law under the eye of God. He interposes between God and his throne and the Law, that he may not enter into judgment with us, in pursuit of the curse of it. The Law required obedience, and threatened the curse in case of disobedience. With respect to the obedience which it required, Christ was the Ark in whom it was fulfilled; and with respect to the curse of the Law, he was the mercy-seat or propitiation whereby atonement was made, that the curse should not be inflicted (Galatians 3:13).

It was his blood in figure that was carried into the holy place to make atonement; as the Apostle declares at large in this chapter. The efficacy of his blood when he offered himself an expiatory sacrifice for sin to God, that prevailed for an atonement in the holy place not made with hands (see chap. 10:11, 12, 13).

It is his intercession that is the cloud of incense which covers the Ark and mercy-seat. This gives a continual sweet savor to God from his oblation, and renders acceptable all the worship of the Church in their approaches to him (Revelation 8:3). These things did God instruct the Church in by types and figures, to prepare their faith for the receiving of him at his actual oblation; and on the representation so made of him, all that truly believed lived in the expectation of him and longing after him, with the departure of these shadows of good things to come (Canticles 2:7; chap. 4:6; chap. 8:14; Luke 10:24; 1 Peter 1:11). And the refusal of this instruction was that which ruined this Church of the Hebrews.

It was he who took off the original curse of the Law, whose first execution was committed to the Cherubim when man was driven out of the garden, and kept from all approaches to the Tree of Life. Hereby he made reconciliation between them and the elect Church of God (Ephesians 1:10). Hence have they now a ministry with respect to the mercy-seat, for the good of the heirs of salvation (Hebrews 1:14).

He was the bread of life typed by the manna kept in the golden pot before the mercy-seat. For he alone is the nourishment of the spiritual life of men. The mystery hereof, himself at large declares (John 6:31, 32, 33, 34). This were they taught to expect in the memorial of that heavenly food which was preserved in the sanctuary.

He was that Spiritual Rock which was smitten with the rod of Moses, the curse and stroke of the law: hereon the waters of life flowed from him; for the quickening and refreshment of the Church (1 Corinthians 10:3, 4).

Thus was the Lord Christ all and in all from the beginning. And as the general design of the whole structure of the Tabernacle with all that belonged thereunto, was to declare that God was reconciled to sinners, with a blessed provision for the glory of his holiness and the honor of the law, which is in and by Jesus Christ alone; so every thing in it directed to his Person, or his grace, or some act of his mediation. And two things do now attend all these institutions. (1) As they are interpreted by Gospel light, they are a glorious representation of the wisdom of God, and a signal confirmation of faith in him who was prefigured by them. (2) Take them in themselves separated from this end, and they give no representation of any one holy property of the nature of God; nothing of his wisdom, goodness, greatness, love or grace, but are low and carnal, base and beggarly. And that we may have a due apprehension of them, some things in general concerning them may be considered.

1. The whole scheme, frame, fashion, use and service of the Tabernacle with all that belonged thereunto, was a mere arbitrary effect of the sovereign will and pleasure of God. Why he would by this way and by these means declare himself appeased to the Church, and he would graciously dwell among them; why he would by them type out and prefigure the incarnation and mediation of Christ, no other reason can be given but his own will which in all things is to be adored by us. Other ways and means to the same ends were not wanting to divine wisdom, but this in the good pleasure of his will he determined on. In the supreme authority of God was the Church absolutely to acquiesce while it was obliged to the observation of these ordinances, and other reason of them they could not give. And whereas their use is now utterly ceased, yet do they abide on the holy record, as some think the fabric of heaven and earth shall do after the final judgment, to be monuments of his wisdom and sovereignty. But the principal ends of the preservation of this memorial in the sacred record are two. (1) That it may be a perpetual testimony to the prescience, faithfulness and power of God. His infinite prescience is testified to, in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein; his faithfulness and power in the accomplishment of all these things which were prefigured by them. (2) That it might testify the abundant grace and goodness of God to the Church of the new Testament, which enjoys the substance of all those spiritual things, whereof of old he granted only the types and shadows. Therefore,

2. It must be acknowledged, that the instruction given by these things into the mysteries of the will of God, and consequently all those teachings which were influenced and guided by them, were dark, obscure and difficult to be rightly apprehended and duly improved. Hence the way of teaching under the old Testament was one reason for the abolishing of that covenant, that a more effectual way of instruction and illumination might be introduced. This is declared at large in the exposition of the preceding chapter. There was need for them all to go up and down, every one to his brother, and every one to his neighbor, saying, know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained. And now the Jews have lost all that prospect to the promised seed which their forefathers had in these things, it is sad to consider what work they make with them. They have turned the whole of all legal institutions into such an endless, scrupulous, superstitious observance of carnal rites in all imaginable circumstances as never became the divine wisdom to appoint, as is marvellous that any of the race of mankind should enbondage themselves to. Yes, now all things are plainly fulfilled in Christ, some among ourselves would have the most of them to have represented heaven and the planets, the fruits of the earth, and I know not what besides. But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted to it.

3. This instruction was sufficient to the end of God in the edification and salvation of them that did believe. For these things being diligently and humbly enquired into, they gave that image and resemblance of the work of God's grace in Christ, which the Church was capable of in that state, before its actual accomplishment. Those who were wise and holy among them, knew full well that all these things in general were but types of better things, and that there was something more designed of God in the pattern showed to Moses, than what they did contain. For Moses made and did all things for a testimony to what should be spoken afterwards (chapter 3:5). In brief, they all of them believed, that through the Messiah, the promised seed, they should really receive all that grace, goodness, pardon, mercy, love, favor and privileges, which were testified to in the Tabernacle and all the services of it. And because they were not able to make distinct, particular applications of all these things to his mediatory actings, their faith was principally fixed on the person of Christ as I have elsewhere demonstrated. And with respect to him, his sufferings, and his glory, they diligently enquired into these things (1 Peter 1:11). And this was sufficient to that faith and obedience which God then required of the Church.

4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul to God. For even in these things also did the Spirit testify beforehand the sufferings of Christ and the glory that did ensue. And as the exercise of faith herein was acceptable to God, so the discoveries of grace which they received therein were refreshing to their souls. For hereby they often saw the King in his beauty, and beheld the pleasant land, which was far off (Isaiah 33:17).

That worship which was outwardly performed in and by these things was full of beauty and glory (2 Corinthians 3). It was also suited to beget a due reverence of the majesty and holiness of God. It was God's way of worship; it was God's order, and so had characters of divine wisdom upon it. Therefore although the people were originally obliged to the observance of it, by the mere sovereign will and pleasure of God, yet the things themselves were so beautiful and glorious, as nothing but the substance of the things themselves in Christ could excel. This made the Devil as it were steal away so many rites of the Tabernacle worship, and turn them to his own use in the idolatry of the nations.

It is a sad instance of the degeneracy of the corrupted nature of man; that, whereas all these things were appointed for no other end but to signify beforehand the coming of Christ, his sufferings, and the glory that ensued; the principal reason why the Church of the Jews rejected him at his coming was, that they preferred these institutions and their carnal use above and before him who was the substance and life of them all. And no otherwise will it fall out with them all, who prefer any thing in religion before him, or suppose that any thing is accepted with God without him. Some things we may also observe in general for our own instruction, from what we have discoursed on this occasion.

Although the sovereign will and pleasure of God be the only reason and original cause of all instituted worship, yet there is, and ever was in all his institutions such an evidence of divine wisdom and goodness, as gives them beauty, desirableness and usefulness to their proper end. There is that in them which to an enlightened mind will distinguish them for ever, from the most plausible inventions of men, advanced in the imitation of them. Only a diligent enquiry into them is expected from us (Psalms 111:2, 3). When men have slight considerations of any of God's institutions, when they come to them without a sense that there is divine wisdom in them, that which becomes him from whom they are, it is no wonder if their glory be hid from them. But when we diligently and humbly enquire into any of the ways of God, to find out the characters of his divine excellencies that are upon them, we shall obtain a satisfying view of his glory (Hosea 4:9).

All the counsels of God concerning his worship in this world, and his eternal glory in the salvation of the Church, do center in the Person and Mediation of Christ. The life, glory and usefulness of all things whereof we have discoursed, arose from hence, that there was in them all a representation of the Person and Mediation of Christ. Hereunto were they designed by divine wisdom. In him alone is God well pleased, in him alone will he be glorified.