Hebrews 9:3 Komentář

The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (Heb 9:1-5). II. Of the worship and services performed in the tabernacle (Heb 9:6, Heb 9:7). III. He delivers the spiritual sense and the main design of all (Heb 9:8 to the end).

INTRODUCTION TO HEBREWS 9 The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Heb 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Heb 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Heb 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Heb 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Heb 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Heb 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Heb 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Heb 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Heb 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Heb 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Heb 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Heb 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Heb 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Heb 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Heb 9:27.

And after the second vail,.... Were there more vails than one? the Scripture speaks but of one, Exo 26:31 there was indeed an hanging for the door of the tent, but that is not called a vail; nor was there more than one vail in the tabernacle, nor in the temple of Solomon; but in the second temple, under which the apostle lived, there were two vails, which divided between the holy place, and the holy of holies; and the innermost of these the apostle means: and so the Jewish writers (r) constantly affirm, that there were two vails between the said places, and that two new ones were made every year (s). So on the day of atonement, when the high priest went into the most holy place, with the incense, it is said (t), that "he walked in the temple till he came between , "the two vails", which divide between the holy, and holy of holies, and there was the space of a cubit between them.'' The reason of these two vails may be seen in the account Maimonides gives of this matter (u): "in the first temple there was a wall which divided between the holy, and holy of holies, the thickness of a cubit; but when they built the second temple, it was doubted by them, whether the thickness of the wall was of the measure of the holy place, or of the measure of the holy of holies; wherefore they made the holy of holies twenty cubits complete, and the holy place forty cubits complete, and they left the space of a cubit between the holy, and the holy of holies; and they did not build a wall in the second temple, but they made , "two vails", one on the side of the holy of holies, and the other on the side of the holy place, and between them a cubit answerable to the thickness of the wall, which was in the first temple; but in the first temple there was but one vail only, as it is said, Exo 26:33 and the vail shall divide unto you, &c.'' And to this account other Jewish writers (w) agree; and the space between the two vails is called by them (x), from the trouble and perplexity this affair gave them. This vail, or vails, might represent the sin of man, which separates between God and men, excludes from heaven; but is removed by the death of Christ, when the vail was rent in twain; so that now there is an open way to heaven; Christ has entered into it by his own blood; and saints have boldness to enter there by faith and hope now, and shall hereafter personally enter into it: or else this vail may signify the ceremonial law, which separated between Jew and Gentile, and is abolished by the death of Christ: or rather it was typical of the flesh, or human nature of Christ, called the vail of his flesh, Heb 10:20. Now within this second vail was the tabernacle, or that part of it, the second part, which is called the holiest of all; which was either typical of Christ, who is called the most Holy, Dan 9:24 he being so in both natures, divine and human; or of heaven, for the holy places, made with hands, were figures of heaven, Heb 9:24 for its holiness, it being the habitation of the holy God, holy angels, and spirits of just men made perfect; and for its invisibility, and the unseen things which faith and hope, which enter within the vail, are the evidence of; and for the things that are in it, typified by the following ones. (r) T. Bab. Yoma, fol. 54. 1. & Cetubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667. (s) Misn. Shekalim, c. 8. sect. 5. Maimon. Cele Hamikdash, c. 7. sect. 16. (t) Misna Yoma, c. 5. sect. 1. Vid. Bereshit Rabba, sect. 10. fol. 8. 3. (u) Hilchot Beth Habbechira, c. 4. sect. 2. (w) Gloss. & Tosephot in T. Bab. Yoma, fol. 51. 2. & Bartenora in Misn. Yoma, c. 5. sect. 1. & in Middot, c. 4. sect. 7. (x) Misn. Middot ib. & T. Bab. Yoma ib. & Gloss. in T. Bab. Cetubot, fol. 106. 1.

Now “even the first covenant had” in it some rules in addition to “regulations” of the ministry of “worship,” because sin exacted the punishment of the sword. However, this sanctification—this law that sanctifies us by means of water—does not pass away like those rules; in fact, it remains forever hereafter, because Jesus rejected that law for a new covenant, which was earlier proclaimed through Jeremiah.Then Paul turns his attention to the temporary tabernacle and to all the things which were in it in order to prove and reveal that they also have passed away, together with the abrogation of their law. It could not happen that they remained after the cessation of the law, because they also were shadows and symbols of this true ministry, which will last. Therefore, he begins again to deprive of its authority the service of the ministry held in the temporary tabernacle, of which the priests were proud in their overconfidence, by saying, “The first tent was prepared” so, because “in it were the lampstand and the table” and the other things. In the inner tent, “called the Holy of Holies,” under its veil, there was placed one “golden altar of incense and the ark covered on all sides with gold,” together with the other things. However, is there now any need to describe these objects in detail, one by one? In fact, even though each of these things had been set in their proper place for the service of religious ministry, they were nonetheless symbolic shadows of this heavenly ministry; since the truth has now come, it is not necessary anymore that we deal with shadows.

Since the Word knows the tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil and, stepping beyond the realm of sense, shall we look into the holy place, the intellectual and celestial creation?

"And after the second veil" (There was then not one veil only, but there was a veil without also) "the tabernacle, which is called holy of holies." Observe how everywhere he calls it a tabernacle in regard of God's encamping there.

He has shown from the Priest, from the Priesthood, from the Covenant, that that dispensation was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, was the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present. And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh."

The brothers assembled at evening as was their custom. For in all seasons, when they had finished their modest meal, it was their habit to assemble and for each one to pronounce what he knew of the holy Scriptures.… The brother who had returned from the north spoke and said, “Allow me, my brothers, to tell you the saying and its commentary which I heard from a righteous man. It was while returning south that I passed by Tabennesi and was put up there at Abba Pachomius’s monastery. Toward evening Pachomius seated himself and spoke the Word of God to the brothers gathered around him. He spoke of the tabernacle and of the Holy of Holies, applying them to two peoples. The first people is the outer tabernacle, whose service consisted in sacrifices and visible loaves; the Holy of Holies, on the other hand, is the Gentiles’ calling, which, according to the gospel, is the fulfillment of the law. And all the objects that are found in this inner tabernacle are filled with glory. For instead of animal sacrifices, there is the altar of incense; instead of the table, the ark containing the spiritual loaves, that is, the fullness of the law and all that is to be found there; and instead of the light of the lamp, the mercy seat where God appears as a consuming fire, that is, God the Word made human who became remission for us by appearing in the flesh. The words mercy seat mean indeed the place of the remission of sins.”When the brother had finished his exposition of that saying and its commentary, he said, “I am confident that God will forgive me many of my sins because of the remembrance of that just man whose name I just pronounced here before you.” All the brothers uttered their admiration for the great knowledge that was in our father Pachomius, until it was time for each of them to return with joy to his cell.

This is the term he used of the tabernacle, which represents a type of the whole world: it is divided into two down the middle by a veil, one part of it called Holy, the other Holy of Holies. While the Holy represented the way of life on earth, the Holy of Holies represented life in heaven. The veil itself performed the function of the firmament.… Accordingly, just as he separates what is below from what is above, so the veil stretched out in the middle of the tabernacle divided the Holy of Holies from the Holy.

After that tabernacle.

"And after the second veil." Therefore, there was not only one veil. A tabernacle is called everywhere, because there God dwells.

Do you see that there was a first veil, which Scripture calls a curtain, since it was rolled up and drawn together — this veil separated the court, into which everyone in general entered and upon which they offered sacrifices on the bronze altar, from the tabernacle, which was accessible to the priests who performed the daily services. Furthermore, once you passed through this veil, there was yet another veil, and beyond it the tabernacle called the Holy of Holies, into which no one else entered except the high priest alone, and even he only once a year. Throughout, he calls everything a tabernacle, because God dwells in it.

420. – Then when he says, Behind the veil the second tabernacle called the Holy of Holies, he describes the things that were in the second tabernacle, namely, the ark of the covenant made of incorruptible sethim wood, covered about on every part, i.e., inside and outside, with gold. In the ark were three things: a golden urn that had manna in memory of the benefit bestowed on them; the rod of Aaron that had blossomed (Num. 17:8) in memory of Aaron's priesthood, lest a stranger should presume to approach, and the tables of the covenant in memory of the Law. Then, over the ark were two Cherubim, who touched each other with two wings and touched the two sides of the tabernacle with the other two. Between the two wings, with which they touched each other, was a golden table of the same length and width as the ark, namely, two cubits in length and a cubit and a half in width, overshadowing the mercy seat. Hence, it served as a throne from which God would listen, to be re-propitiated toward the people: 'You that sit upon the cherubim before Ephraim, Benjamin and Manasseh' (Ps. 79:2). But the ark was, as it were, a foot stool. The two cherubim facing each other looked at the mercy seat. But the Apostle adds a fourth item, namely, the golden altar of incense, concerning which some say that it was the altar between the holies, as has been said. The priests entered every day into the holies, which was outside, to perform the mysteries; but into the holy of holies the high priest once a year with blood. Then he filled that censer with thyme, so that from the smoke ascended a cloud which covered the holy of holies, so that it would not be seen by anyone outside. Those, therefore, are the things which were beyond the veil, which was the second tabernacle and called the Holy of Holies on account of its dignity, as the Blessed Mother is called the Virgin of virgins anthonomastically, having a golden censer and the ark in which was a golden urn, over which, namely, the ark (not that they had feet over it, but wings only) were the cherubim of glory overshadowing the mercy seat, namely, with their wings, of which it is not necessary to speak now, i.e., pursue with words, in detail. 421. – But in 1 Kg (8:9) it says that 'in the ark there was nothing else but the two tables of stone.' I answer that this is true as regards its principal purpose, because that was what the ark was principally made for, as it says in Exodus (25:16). 422. – In regard to what they signified, it should be noted that all the ceremonies of the Law were ordained to one thing according to that state; but to something else, insofar as they were figurative, namely, inasmuch as they represented Christ. As to the first, they were all instituted to represent God's magnificence. But that was represented only in the effects. Those effects have, as it were, a twofold world: one is upper, namely, that of incorporeal substances, and that by the holy of holies; the other of the lower, sense-perceptible world, and that was represented by the Holy Place. In the upper world are three things: God, the reasons of things and the angels. But God is utterly incomprehensible; therefore, there was a seat left unoccupied, because He cannot be comprehended by a creature except from his effects. That seat was the propitiatory or mercy seat, as has been said. But the angels were signified by the cherubim on account of their wisdom; hence, even the philosophers call angels intellectual substances. There were two, to designate that they were not set there to be adored, because it had been said in Deuteronomy (6:4): 'Hear, O Israel, the Lord your God is one Lord.' The fact that they looked at the mercy seat shows that they do not cease contemplating God: 'Their angels in heaven always see the face of my Father in heaven' (Mt. 18:10). The reasons of things are signified by the ark. But the ones in this world pertain to wisdom, which is signified by the tablets, or to power, which is signified by the rod; or to goodness, which is signified by the manna, which is sweet, because whatever sweetness is found in the creature is from God's goodness. But because the reasons of things, which exist intelligibly in God, exist in a sense-perceptible manner in bodily creatures, therefore, just as there was an intellectual light in the tablets, so in the holies there was a corporeal light. There the manna, here the loaves; there the rod, here the altar, which pertains to the priest's office. 423. – But inasmuch as Christ was prefigured by them, they are all found in Him: first, as to the holies, for He is a candlestick of light: 'I am the light of the world' (Jn. 8:12). In it are six orders: three on the left, namely, the perfect of the Old Testament; and three on the right, namely, of the New Testament. They are designated in Ezekiel (chap. 14): By Noah, prelates; by Daniel, contemplatives; by Job, the actives. Those branches receive light and impart it: 'As every man has received grace, ministering the same one to another' (1 Pt 4:10). The cups furnish the drink of wisdom; the bowls for ready obedience; the lilies for the end of eternal life; the seven lamps are the seven gifts of the Holy Spirit. Again, Christ is a table of refreshment. The twelve loaves are the doctrine of the Apostles and their successors; they are put out on the Sabbath of hope to the Sabbath of hope; and if in the meantime one is removed by death, another is substituted. But on the great Sabbath all will be removed. In the interior was the propitiatory, and Christ is the propitiation of our sins' (1 Jn. 2:2). The two angels are the two testaments looking peacefully at Christ; or all the angels serving Christ in concord and unity of spirit: 'Angels came and ministered to him' (Mt. 4:11); 'Thousands of thousands ministered to him' (Dan 7:10); 'All are ministering spirits' (Heb. 1:14). They desire to look on Christ and they overshadow the propitiatory, i.e., guard Christ's Church. Or because by their ministry occurred visions and apparitions in which Christ was prefigured overshadowingly. The ark made of sethim wood is Christ's pure and most precious flesh, which is called a gold urn because of His wisdom full of the sweetness of the godhead. The tablets are His wisdom. The rod is His eternal priesthood, or it is Christ's power; and the manna the sweetness of grace given by the priesthood of Christ or by obedience to His commandments, as a man obeys the power. But because no one has grace without having sinned, except Christ and His mother, it is necessary to have a mercy seat.

Of the first covenant, and its ordinances, Heb 9:1. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, Heb 9:2-5. How the priests served, Heb 9:6, Heb 9:7. What was signified by the service, Heb 9:8-10. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, vv. 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, Heb 9:27, Heb 9:28.

And after the second veil - The first veil, of which the apostle has not yet spoken, was at the entrance of the holy place, and separated the temple from the court, and prevented the people, and even the Levites, from seeing what was in the holy place. The second veil, of which the apostle speaks here, separated the holy place from the holy of holies. The tabernacle, which is called the Holiest of all - That is, that part of the tabernacle which is called the holy of holies.

INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28) Then verily--Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c. had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances--of divine right and institution. service--worship. a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11-12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.

And--Greek, "But." after--behind; within. second veil--There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma). called--as opposed to "the true."