Verse 8

The Holy Ghost this signifying, (Syr. signifying hereby) evidently declaring, that the way into the Holiest of all, (the way of the most Holy Place; of the Holies) was not as yet made manifest, while yet the first Tabernacle was standing, (kept its station,)

The Apostle in this verse, enters on a declaration of the use which he designed to make of the description of the Tabernacle, its furniture, and its utensils, which he had before laid down. Now this was not to give a particular account of the nature, use and signification of every thing in them, which he declineth in his close of this recounting of them, affirming that it belonged not to his purpose to treat of them particularly on this occasion: But from the consideration of the whole, in its structure, order, and services, he would prove the dignity, preheminence and efficacy of the priesthood and sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the Church in the removal of the one, and introduction of the other.

The first inference which he makes to this purpose, is laid down in this verse. And it is taken from what he had observed immediately before concerning the time and manner of the High Priest's entrance into the most Holy Place. It was done by him alone, and that only once a year, and that not without the blood of the sacrifices which he offered. None of the people were ever suffered to draw nigh thereunto, nor might the rest of the priests themselves come into the Sanctuary, the place of their daily ministration, while the High Priest went in, and was in the most Holy Place. In this order, this disposal of the institutions of divine service, says he, there was that instruction provided for the use of the Church which I shall now declare. And three things he expresseth with respect hereunto: 1. Who gave that instruction; it was the Holy Ghost. 2. The way whereby he gave it; it was by the manifest signification of his mind, in and by what he did, appointed, ordered or prescribed. 3. What was the instruction he gave; namely, that the way into the Holiest of all was not yet made manifest, while the first Tabernacle was standing. And concerning this we must enquire, 1. What is here intended by the Holiest of all. 2. What is the way into this Holiest of all; or the way of the Holies. 3. How this way was manifest; and how it was not manifest. 4. What was the duration of that state wherein this way was not manifest; namely, while the first Tabernacle was standing.

1. The author of this instruction was the Holy Ghost. The Holy Ghost this signifying, that is, says Grotius, Deus per afflatum suum Mosi praecipiens. So they speak by whom the divine personality of the Holy Ghost is denyed. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the Church, is a person: For acts of understanding, will, power, and authority, such as these are, are the acts of a person. We intend no more by a person, but one that has an understanding, will and power of his own, which he is able to act and exert. Moreover he is a divine person: For he who by his authority and wisdom disposed of the worship of God under the Old Testament, so as it might typify and represent things afterwards to come to pass, and be revealed, is so and none other. He who does these things and can do them, is he in whom we believe, the Holy Spirit. And as he is the immediate author and appointer of all divine worship; so there are characters of his wisdom and holiness on all the parts of it.

2. The way whereby he gave this instruction was by the signification of the things intended, signifying, declaring manifestly, evidently, openly. He did it not by any especial revelation made to Moses about it, he did not in words declare it, or express it as a doctrinal truth: But this signification was made in the nature and order of the things appointed by him. The framing of the Tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first Tabernacle whereinto the priests did enter every day, accomplishing the divine services that God required. Howbeit in that Tabernacle there were not the pledges of the gracious presence of God. It was not the especial residence of his glory: But the peculiar habitation of God was separated from it by a veil, and no person living might so much as look into it on pain of death. But yet lest the Church should apprehend, that indeed there was no approach here nor hereafter for any person into the gracious presence of God; He ordained that once a year, the High Priest, and he alone, should enter into that Holy Place with blood. Hereby he plainly signified, that an entrance there was to be, and that with boldness thereinto. For to what end else did he allow and appoint that once a year, there should be an entrance into it by the High Priest, in the name of, and for the service of the Church? But this entrance being only once a year by the High Priest only, and that with the blood of atonement, which was always to be observed while that Tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe,

1. [That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience.] How eminent was the divine wisdom of the Holy Ghost, in the structure and order of this Tabernacle? What provision of instruction for the present and future use of the Church, was laid up and stored in them? What but infinite wisdom and praescience could order things so in their typical signification? He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship: yet can he find nothing therein, but what the wisdom and contrivance of men might attain to: at least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as to their signification and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them, but it infinitely transcends all human wisdom and projection. He alone in whose divine understanding the whole mystery of the Incarnation of the Son of God, and his Mediation did eternally reside, could institute and appoint these things: and to instruct us to an humble adoration of that wisdom, is the framing of the whole fabric, and the institution of all its ordinances contained in the sacred record for the use of the Church.

2. It is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all ordinances and institutions of divine worship. Want hereof lost the Church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoined to them. To this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observation of the services of it. And they have multiplied determinations about them all and every minute circumstance of them, so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions. But in the mean time, as to the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yes, hardness and blindness is so come upon them to the utmost, that they will not believe nor apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein while they profess to know God, are they abominable and disobedient: for no creatures can fall into higher contempt of God, than there is in this imagination; namely, that the old institutions had nothing in them, but so much gold and silver, and the like, framed into such shapes, and applied to such outward uses, without regard to things spiritual and eternal. And it is a great evidence of the apostate condition of any Church, when they rest in and lay weight upon the external parts of worship, especially such as consist in corporeal observances, with a neglect of spiritual things contained in them, wherein are the effects of divine wisdom in all sacred institutions.

And whereas the Apostle affirms that this frame of things did plainly signify (as the word imports) the spiritual mysteries which he declares, it is evident with what great diligence we ought to search into the nature and use of divine institutions. Unless we are found in the exercise of our duty herein, the things which in themselves are plainly declared, will be obscure to us, yes, utterly hidden from us. For what is here said to be clearly signified, could not be apprehended but by a very diligent search into, and consideration of the way and means of it. It was to be collected out of the things he ordained with the order of them, and their respect to one another. Most men think it not worth while to enquire with any diligence into sacred institutions of divine worship. If any thing seem to be wanting or defective therein; if any thing be obscure and not determined as they suppose in the express words, without more ado they supply it with somewhat of their own. But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost, as he has in any place given of them; and those who with humility and diligence do exercise themselves therein, shall find plain satisfactory significations of his mind and will, in such things as others are utterly ignorant of.

3. That which the Holy Ghost did thus signify and instruct the Church in, the [〈 in non-Latin alphabet 〉], This, in the words, was that the way into the most Holy Place, the way of the Holies was not yet made manifest. And for the explication hereof, we must consider the things before proposed.

1. What the Apostle intends by the Holies; it is generally supposed by expositors, that it is Heaven itself which is hereby intended. Hence some of the ancients, the schoolmen and sundry expositors of the Roman Church have concluded, that no believers under the old Testament, none of the ancient Patriarchs Abraham, Isaac or David were admitted into Heaven while the first Tabernacle stood, that is, until the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean receptacle, where they suppose the soul of Christ went, when it is said that he descended into hell where they were detained, and from where by him they were delivered. But whatever becomes of that imagination, the most learned expositors of that Church of late, such as Ribera, Estius, Tenae, Maldenat, A Lapide do not fix it on this text: for the supposition whereon it is founded, is wholly alien from the scope of the Apostle, and no way useful in his present argument: for he discourses about the privileges of the Church by the Gospel and Priesthood of Christ in this world, and not about its future state and condition. Besides he says not that there was no entrance into the Holies during that season, but only that the way of it was not yet manifest. Therefore they might enter into it, although the way whereby they did so was not yet openly declared; for they had but a shadow, or dark, obscure representation of good things to come.

And this is the interpretation that most sober expositors do give of the words. Heaven with eternal blessedness was proposed to the faith, hope and expectation of the saints under the old Testament. This they believed, and in the hopes of it walked with God, as our Apostle proves at large, chap. 11. Howbeit the way, that is, the means and cause of communicating the heavenly inheritance to them, namely, by the mediation and sacrifice of Christ, was but obscurely represented, not illustriously manifested as it is now; life and immortality being brought to light by the Gospel. And as these things are true, so this interpretation of the words being consonant to the analogy of faith, is safe, only we may enquire whether it be that which is peculiarly intended by the Apostle in this place or no?

The comment of Grotius on these words is, that the Apostle signifies, super aetherias sedes, via eò ducens est evangelium praecepta habens verè coelestia. Eam viam Christus primus patefecit; aditumque fecit omnibus ad summum coelum. Pervenit quidem eò, Abrahamus, Jacobus, ut videre est, Matthew 8:11. & alii viri eximii, ut videbimus infra, cap. 11. 40. Sed hi eò pervenerunt quasi per machinam, non viam; extraordinariâ quâdam et rarâ Dei dispensatione. But these things are most remote from the mind of the Holy Ghost, not only in this place, but in the whole Scripture also.

1. How far the Gospel is this way into the Holiest, shall be declared immediately. That it is so because of the heavenly precepts which it gives, that is, which were not given under the old Testament is most untrue. For the Gospel gives no precepts of holiness and obedience that were not for the substance of them contained in the Law. There is no precept in the Gospel exceeding that of the Law, you shall love the Lord your God with all your heart, and your neighbor as your self. Only the Gospel adds new motives to obedience, new encouragements, and enforcements of it, with directions for its due performance.

2. That Christ should be no otherwise the way, but only as he revealed and declared the Gospel and the precepts of it, is not only untrue and injurious to the honor of Christ, but directly contrary to the design of the Apostle in this place. For he is treating of the sacerdotal office of Christ only, and the benefit which the Church does receive thereby. But the revelation of the doctrine, or precepts of the Gospel was no duty of that office, nor did it belong thereunto. That he did as the Prophet of the Church. But all his sacerdotal actings are towards God in the behalf of the Church, as has been proved.

3. That the ancient patriarchs went to Heaven by a secret engine, and that some of them only in an extraordinary way, is plainly to deny that they were saved by faith in the promised seed, that is, that they were not saved by the mediation of Christ, which is contrary to the whole economy of God in the salvation of the Church, and many express testimonies of the Scripture. These Socinian fictions do not cure but corrupt the Word of God, and turn away the minds of men from the truth to fables. We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words.

The Apostle by [〈 in non-Latin alphabet 〉] here, [〈 in non-Latin alphabet 〉], intends the same with ver. 3. he called [〈 in non-Latin alphabet 〉], the Holy of Holies; the second part of the Sanctuary whereinto the High Priest alone could enter once a year, as he declares in the foregoing verse: only whereas he there spake of the material fabric of the Tabernacle, and the things contained in it, here he designs what was signified thereby. For he declares not what these things were, but what the Holy Ghost did signify in and by them. Now in that most Holy Place were all the signs and pledges of the gracious presence of God; the testimonies of our reconciliation by the blood of the atonement, and our peace with him thereby. Therefore to enter into these Holies, is nothing but an access with liberty, freedom and boldness, into the gracious presence of God, on the account of reconciliation and peace made with him. This the Apostle does so plainly and positively declare, Chap. 10. 19, 20, 21, 22. that I somewhat admire so many worthy and learned expositors should utterly miss of his meaning in this place. The Holies then is the gracious presence of God, whereunto believers draw nigh, in the confidence of the atonement made for them, and acceptance thereon: see (Romans 5:1, 2, 3; Ephesians 2:14, 15, 16, 17, 18; Hebrews 4:14, 15; Chap. 10. 19). The atonement being made and received by faith, conscience being purged, bondage and fear being removed, believers do now under the Gospel, enter with boldness into this gracious presence of God.

2. We must consider what is the way into these Holies, which was not yet made manifest. And here also expositors indulge to many conjectures, very needlessly, as I suppose. For the Apostle does elsewhere expressly declare himself, and interpret his own meaning, namely, Chap. 10. 19, 20. This way is no other but the sacrifice of Christ, the true High Priest of the Church. For by the entrance of the High Priest into the most Holy Place with blood, the Holy Ghost did signify that the way into it, namely, for believers to enter by, was only the one true sacrifice which he was to offer, and to be. And accordingly to give an indication of the accomplishment of their type, when he expired on the Cross, having offered himself to God for the expiation of our sins; the veil of the Temple which enclosed and secured this Holy Place from any entrance into it, was rent from the top to the bottom, whereby it was laid open to all (Matthew 27:51). And an evidence this is, that the Lord Christ offered his great expiatory sacrifice in his death here on earth, a true and real sacrifice, and that it was not an act of power after his ascension, metaphorically called a sacrifice, as the Socinians dream. For until that sacrifice was offered, the way could not be opened into the Holies; which it was immediately after his death, and signified by the renting of the veil. This [〈 in non-Latin alphabet 〉], the only way whereby we enter into the most Holy Place, the gracious presence of God, and that with boldness.

3. Of this way it is affirmed that it was not yet made manifest, while the first Tabernacle was standing. And a word is peculiarly chosen by the Apostle to signify his intention. He does not say, that there was no way then into the most Holy Place; none made, none provided, none made use of. But there was not a [〈 in non-Latin alphabet 〉], an open manifestation of it. There was an entrance under the Old Testament into the presence of God, as to grace and glory, namely, the virtue of the oblation of Christ: but this was not as yet made manifest. Three things were wanting thereunto.

1. It was not yet actually existent, but only was virtually so. The Lord Christ had not yet actually offered himself to God, nor made atonement for sin. Howbeit by virtue of the eternal agreement that was between the Father and him, concerning what he should accomplish in the fullness of time, the benefit of what he was so to do, was applied to them that do believe, they were saved by faith even as we are. Hence is he called, a Lamb slain from the foundation of the world; that is, in and from the giving of the first Promise.

2. Although the coming of his Person was promised, and his sacrifice variously shadowed out, or represented to the Church, yet their perception and understanding thereof, was weak and dark, proportionate to the means of its revelation. Hence whatever were its virtue and efficacy, yet was it not in itself and its own nature made manifest.

3. There were many blessed privileges that attended the opening of this way in the actual existence of it, in the oblation of Christ which the Church of the Old Testament was not acquainted with, nor made partaker of. And although these things belonged not to the essence of the way, yet they did so as to our entrance into it. We could not without them, that is, the administration of the Spirit in Gospel-ordinances, make use of this way though prepared and set open to the glory of God, and our own spiritual advantage.

Therefore the plain open manifestation of the way into the Holiest, which the Apostle denies to the Church under the Old Testament, consists in these three things.

1. In the actual exhibition of Christ in the flesh, and his sacrifice of himself, making atonement for sin: for hereby alone was the way laid open to an access with boldness into the gracious presence of God. Without this the Law and its curse were like the Cherubims and flaming sword that turned every way to keep sinners from drawing nigh to God. Hereby were they removed, a new and living way being consecrated for our access to him.

2. In the full plain declaration of the nature of his Person and of his mediation. And therefore although the Gospel be not this way in the precepts of obedience which it gives to us, yet is it the declaration and manifestation of this way, and our sole direction how to make use of it, or how to enter by it into the most Holy Place. This they enjoyed not under the Old Testament but were limited to typical institutions directing the Priests how to enter into the Sanctuary made with hands, which were but an obscure representation of these things.

3. In the introduction or revelation and establishment of those privileges of Gospel-worship, whereby believers are led comfortably into the presence of God, as our Apostle declares (chapter 10:19, 20). For they are full of light and grace, and a guide to all the steps of faith and obedience in this way. Hereunto may be added all those things which we have declared to belong to that perfection or consummation of the Church-state which the Law could not bring it to; on chapter 7, verse 11.

In these things consisted that manifestation of the way into the most Holy Place, which is here denied to the Old Testament.

4. The continuance of this state is added: While the first Tabernacle was standing.

1. By the first Tabernacle the Apostle understands not that first part of the Tabernacle into which the Priests entered continually accomplishing the divine services, which before he had so called: but he intends the whole Tabernacle with respect to the true Tabernacle of the body of Christ which succeeded into its room. Neither yet does he understand precisely, that tent or Tabernacle which was erected in the wilderness, which was not in itself of any long continuance, nor designed thereunto: for it was only suited to the service of the Church while it was in an unsettled condition. But he intends the whole worship instituted together with it, and belonging to it, celebrated afterwards in the Temple according to the laws of that Tabernacle. For there was the same worship and the same order of things in the one and the other; and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also.

2. It was continued while this first Tabernacle, or the Tabernacle in this sense, was standing. Having its station, that is, according to the mind of God, it had its state and use in the Church. This it had absolutely until the death of Christ and no longer: for until then both the Lord Christ himself and all his disciples continued the observation of all its services according to the mind of God: for he was made under the Law of it while it was in force. Declaratively it continued until the day of Pentecost: for then was in the coming of the Holy Ghost, the foundation of the Gospel-Church state, order, and worship solemnly laid, whereon a new way of worship being established, the abrogation of the old was declared. And this was yet farther made known by the determination put to the observation of it by the Holy Ghost among the Gentile converts in the council of the Apostles and Elders at Jerusalem. Actually it continued until the destruction of the Temple, city and people some years after. Its first station it had in God's appointment, the second in his connivance, and the third in his patience.

It is the first of these that is here intended. The Tabernacle, that is, the laws and service of it, preserved its station and use in the Church, by God's ordinance and appointment to the death of Christ. Then did he pronounce concerning it and all things belonging to it; It is finished. Then was the vail rent, and the way into the Holiest laid open. Then was peace with God publicly confirmed by the blood of the Cross (Ephesians 2:14, 15), and the nature of the way of our access to him made known. And some things we may hence observe, which also tend to the further explication of the mind of the Holy Ghost in the Text.

Although the Lord Christ were not actually exhibited in the flesh under the old Testament, nor had actually offered himself to God for us, yet had Believers then an access into the grace and favor of God, though the way, the cause and means of it was not manifestly declared to them. The Apostle does not exclude them all from the grace and favor of God, but only show their disadvantage in comparison of Believers under the Gospel, in that this way was not manifested to them.

The design of the Holy Ghost in all the Tabernacle, Ordinances and Institutions of worship, was to direct the faith of Believers to what was signified by them.

Typical Institutions attended diligently to, were sufficient to direct the faith of the Church, to the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting to the Church in what was necessary to it in its present condition, so as that it might be guided in its faith and encouraged to obedience.

Though the standing of the first Tabernacle was a great mercy and privilege, yet the removal of it was a greater; for it made way for the bringing in of that which was better.

The divine wisdom in the economy and disposal of the Revelation of the way into the Holiest, or of grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered, on chap. 1. ver. 1.

The clear manifestation of the way of Redemption, of the expiation of sin, and peace with God thereon, is the great privilege of the Gospel.

There is no access into the gracious presence of God, but by the sacrifice of Christ alone.