Hebrews 9:5 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 over it the cherubim of glory,.... Or "glorious cherubim", where the Shechinah, or divine glory, dwelt, Psa 80:1. These were over the ark, and were in number two, as were the cherubim which God placed at the garden of Eden, Gen 3:24 according to the opinion of the ancient Jews (u); and very likely these were made after the form of them. Some have thought them to be birds of a very terrible aspect, which were set there to deter Adam and Eve from coming to the tree of life; and both Philo (w) and Josephus (x) say, they were winged fowls; but the generality of the Jewish writers take them for angels (y); and some of them say they were destroying angels, or noxious spirits (z), which is not probable; but why angels should be so called, and what was their appearance, there are different opinions. Jerom says (a) the word signifies a multitude of knowledge; and indeed Philo the Jew (b) observes, that the Greeks would interpret the Hebrew word, much knowledge and understanding; and another Jewish writer (c) affirms, that the word "cherubim" is a name for separate intelligences, as if angels were so called from their great knowledge, and that the word is the same as "cerabbim", as "Rabbins", doctors, or teachers; but for the most part they interpret it, "as young men" (d), because that angels have appeared in the form of young men. So in the Talmud (e) it is asked, "what does cherub signify?" says R. Abhu, "as a young man", for so in Babylon they call a young man '' Some think that the word "cherub" is the same with "Recub", the letters transposed, which signifies "a chariot", because God is said to ride upon a "cherub" and the angels are called the chariots of the Lord, Psa 18:10 to which may be added, that Ezekiel's vision of the "cherubim" is frequently, by the Jews (f), called "Mercabah", or "the chariot"; and mention is made of the chariot of the cherubim, in Ch1 28:18 to which reference may be had in Hab 3:8 though I rather think, with others, that the word is derived from "Carab", which in the Syriac and Arabic languages signifies "to plough", and so in the Talmud (g); and a cherub took its name from hence, because of the ox, whose face it had, that being a creature made use of in ploughing; and that the face of an ox, and the face of a cherub, is the same, may easily be concluded from Eze 1:10. And now because that Ezekiel's cherubim had four faces, the face of a man, the face of a lion, the face of an ox, and the face of an eagle; and the "cherubim" in the temple were in the same form, as may be gathered from Eze 41:18 those that were placed at the garden of Eden may be thought to be in the same form also: and some of late have fancied, that they were an hieroglyphic of the trinity of persons in the Godhead, signified by the ox, the lion, and eagle; and of the incarnation of the Son of God, the face of a man being added to them; to support which notion it is further observed, that the word should be pronounced "ce-rubbim", and interpreted, "as the mighty ones". But it should be known, that the word is also used in the singular number, Psa 18:10 and every single cherub had these four faces, so that each of them must be a representative of the Trinity, and of the incarnate Saviour, of which only the word in the singular number can be used; and then it can only be said of it, "cerub", as "the mighty one" which observation greatly weakens what is brought to support the fancy: besides, if the cherubim were an emblem of a plurality of persons in the Godhead, they would rather be an emblem of a quaternity, and not of a trinity of persons, since each had four faces, and those distinct from each other; for the face of a man is as much a distinct face as any of the rest. Now the human nature of Christ is no distinct person, much less one in the Godhead; and besides is the inferior nature of Christ, whereas the face of the man, in the "cherubim", is superior to the rest, which are the faces of irrational animals. Moreover, this would give us a similitude of the divine Being, and of that in him which is most incomprehensible by us, the trinity of persons in the Godhead; and so an answer may be given to such questions, the sense of which suggests, that no answer can be returned to them, Isa 40:18 and though the second Person often appeared in human form, and in the fulness of time became incarnate, and the Holy Ghost once descended as a dove, yet the Father's shape was never seen at any time, Joh 5:37 to which may be added, that this notion seems contrary to the second command, "thou shall not make unto thee any likeness of anything that is in heaven above", Exo 20:4 for allowing that the cherubim at the garden of Eden were figures made by the Lord himself, it is not credible he should make such, he afterwards forbid others to make; besides, the "cherubim" in the tabernacle and temple were the same figures with those in Eden, as is owned; and these were ordered of God to be made by men, and therefore surely cannot be thought to be figures, emblems, and representations of God himself in his three divine persons; likewise the cherubim are not only distinguished from him, but instead of being figures of him, they are always represented as vehicles on which he sits or rides, Exo 25:22. Once more, it may deserve some little consideration, that the prince of Tyre, a type of antichrist, the man of sin, is called a "cherub", Eze 28:14 which surely cannot be in allusion to the divine Being, and the persons in the Godhead, but very well in allusion to angels, the sons of God, as civil magistrates, good and bad, are sometimes called. No doubt there was something signified by the "cherubim" in the tabernacle and temple; but that this should be the mystery of them, is not easy of belief. Philo the Jew makes the "cherubim" to signify the two powers of God, his creative and governing powers (h); and the Jews frequently speak of , "the mystery of the cherubim" (i): the "cherubim" over the ark, here spoken of, are sometimes allegorized of the two Testaments, the Old and New; the matter of them being of gold may denote the excellency, purity, simplicity, and duration of them; their number is two, as were the "cherubim"; and as they were alike, and of one measure and size, this may intend the agreement between them; the doctrines, promises, prophecies, types, and figures of the Old Testament agree with the New; and the account that the one gives of the person and offices, and grace of Christ, agrees with the other; their situation and position, being placed at the two ends of the mercy seat, and looking towards it, may denote their being full of Christ, from one end to the other, and their pointing at him, and bearing witness to him; here God also reveals himself, as he did between the "cherubim"; and these are glorious as they were, full of glory, containing the glorious Gospel of the blessed God: though rather the "cherubim" on the mercy seat were symbols and representations of angels, since to these the Apostle Peter seems to allude, in Pe1 1:12, their being made of gold may denote their excellency, purity, and simplicity; their being on the mercy seat shows their dependence on Christ, their confirmation by him, and ministration to him; their having wings, expresses their readiness to do his will; and their looking one to another, signifies their unity and concord among themselves; and their looking to the mercy seat, their inspection into the mysteries of grace; and their being over the ark, and God being in the midst of them, declares the presence of God with them, whose face they always behold; and as these "cherubim" of glory, they are very glorious creatures, and in the glory of them will Christ come a second time: shadowing the mercy seat; that is, with their wings, as in Exo 25:20 which was typical of Christ; its name agrees with him, a mercy seat; for in him God shows himself merciful to his people; all the stores of mercy are laid up in him; the mission of him into this world is owing to the mercy of God; and the mercy of God was glorified by him in the redemption of his people; and he himself is the way through which they obtain and receive mercy; and he is also a merciful high priest to them: the Hebrew word for the mercy seat, signifies "a covering": nor is our English word in sound very different from it; and it was so called, as Kimchi (k) observes, because it covered the ark: Christ is a covering to his people; their persons are clothed with his righteousness, and all their sins are covered by it; and they are secured from the curse and condemnation of the law, and wrath to come: the Septuagint interpreters render it by the word used here by the Apostle Paul, in Rom 3:25, there rendered "propitiation", and applied to Christ, who has made reconciliation for sin, and through whom God is propitious to his people. The matter, of which the mercy seat was made, was pure gold, denoting the excellency and preciousness of Christ; the make of it, in its length and breadth, was just the same with the ark, in which the two tables were, Exo 25:10. Christ is the fulfilling end of the law, and exactly answers to all its requirements; his nature, to the holiness and spirituality of it; his righteousness, to all the obedience it commands; and his sufferings and death, to the penalty it enjoins: its situation above the ark shows that there is no mercy but in a way of righteousness, and that Christ stands between God and the law, and, by fulfilling it, covers all the transgressions of it; and being above it, is able to suppress all its accusations and charges: from off the mercy seat, God communed with his people; the way to communion with God is by Christ; the encouragement to go to God is from him; and the enjoyment of him is through him: on the day of atonement the mercy seat was sprinkled with blood, typical of the blood of Christ, whereby peace is made, and a way opened into the holiest of all: of which we cannot now speak particularly; not only of the mercy seat, but of all the things before mentioned; for the word "which" is in the plural number, and refers to all the preceding things; to discourse of which, largely and particularly, required more time than the apostle had, and must have exceeded the bounds of an epistle. The Ethiopic version renders it in the singular number; "of this". (u) Targum Jon. &. Hieros. in Gen. iii. 24. (w) De Vita Mosis, l. 3. p. 668. (x) Antiqu. l. 3. c. 6. sect. 5. (y) Bereshit Rabba, sect. 21. fol. 19. 1. & Mattanot Cehunah in ib. Aben Ezra in Gen iii. 24. (z) Jarchi & Baal Hatturim in loc. (a) Ep. Paulino, Tom. III. fol. 3. F. (b) Ut supra. (De Vita Mosis, l. 3. p. 668.) (c) R. Samuel Tzartzah, Sepher Meker Chayim, fol. 8. 3. (d) Zohar in Gen. fol. 122. 3. & Imre Binah in ib. Aben Ezra in Gen. iii. 24. Kimchi Sepher Shorash. in rad. & R. Sol. Urbin. Ohel Moed, fol. 58. 2. (e) T. Bab. Chagiga, fol. 13. 2. & Succa, fol. 5. 2. (f) T. Bab. Chagiga, fol. 14. 2. (g) T. Bab. Sabbat, fol. 32. 2. Bava Kama, fol. 96. 2. (h) De Cherubim, p. 112. de Profugis, p. 465. & de Vita Mosis, l. 3. p. 669. (i) Zohar in Gen. fol. 99. 1. & 122. 4. (k) Sopher Shorash. rad.

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.

"Which had" (he says) "a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron's rod that budded, and the tables of the covenant." All these things were venerable and conspicuous memorials of the Jewish obstinacy; "and the tables of the covenant" (for they brake them) "And the manna" (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). "And Aaron's rod that budded. And over it, the Cherubim of glory." What is "the Cherubim of glory"? He either means "the glorious," or those which are under God. "Shadowing the mercy-seat." But in another point of view also he extols these things in his discourse, in order to show that those which come after them are greater. "Of which" (he says) "we cannot now speak particularly." In these words he hints that these were not merely what was seen, but were a sort of enigmas. "Of which" (he says) "we cannot now speak particularly," perhaps because they needed a long discourse.

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.

If you wish to achieve true knowledge of Scripture, you must hurry to achieve unshakable humility of heart. This is what will lead you not to the knowledge that puffs a person up but to the love which illuminates through the achievement of love. It is impossible for the unclean of heart to acquire the gift of spiritual knowledge. Therefore be very careful that your zeal for scriptural reading does not, because of empty pretentiousness, prove to be a cause of perdition instead of being for you the source of knowledgeable light and of the endless glory promised to the one enlightened by knowledge.Then, having banished all worldly concerns and thoughts, strive in every way to devote yourself constantly to the sacred reading, so that continuous meditation will seep into your soul and, as it were, will shape it to its image. Somehow it will form that “ark” of the Scriptures and will contain the two stone tablets, that is, the perpetual strength of the two Testaments. There will be the golden urn that is a pure and unstained memory and which will preserve firmly within itself the everlasting manna, that is, the eternal, heavenly sweetness of spiritual meanings and of that bread which belongs to the angels. The branch of Aaron is the saving standard of our exalted and true high priest, Jesus Christ. It leafs out forever in the greenness of undying memory. This is the branch that was cut from the root of Jesse and which after death comes more truly alive. Now all of these things are covered over by the two cherubim, that is, by the plentitude of historical and spiritual lore. “Cherubim” means knowledge in abundance. They provide an everlasting protection for that which appeases God, namely, the calm of your heart, and they will cast a shadow of protection against all the attacks of malignant spirits. And thus your soul will not only become the ark of God’s testament, but it will be carried forward into a priestly realm. And, by its unfailing love of purity, its concentration upon the disciplines of the spirit, it will implement the priestly command imposed by the lawgiver, “He will not emerge from the holy place, lest he profane the sanctuary of God.” That is, he will not depart from his own heart, where the Lord promised to live continuously when he said, “I will live and walk among them.”

"Above it." Of the ark. "Cherubim of glory." Which are the glorious, or the beings of glory, namely, of God.

"overshadowing the mercy seat." For above the ark, as if a square golden table, which was called the mercy seat, typifying Christ (Jn. 2:2), who is called to us the propitiation and redemption (1 Cor. 1:30). See the passage in Exodus, in the places concerning these things.

"about which we cannot now speak in detail." He wishes to show that the things seen were mysteries and types of the Truth. Therefore, it is not now, he says, to speak of them in part. For more words are needed than according to the present urge.

The ark can also be taken figuratively as the holy church that is constructed from incorruptible wood, that is, from holy souls. Extended throughout the four quarters of the world, with faith in the holy gospel, the church expects from God the eternal crown of life. It contains in itself the tables of the covenant by continual meditation on the law of God. It also contains the golden urn with the manna as a guarantee of the Lord’s incarnation, and Aaron’s rod that budded as a sharing in the kingship and priesthood of the Lord; for the apostle Peter says, “But you are a chosen race, a royal priesthood.” Up above, it has the propitiatory to remind it that every good thing it possesses it has received from the generosity of divine grace. And on the propitiatory it has the glorious cherubim, signifying either the angelic assistance with which it is always aided by a gracious God or the Testaments in which it is taught how it ought to live and in what manner it ought to seek the aid of divine propitiation so that it may live properly. Now the cherubim were set over the propitiatory in this way, just as the city of Christ, that is, the holy church, is said to have been built upon the mountain, that is, upon Christ himself; not that his city can be higher than he but because it derives support from his assistance. The ark has cherubim over the propitiatory because both the angelic ministries and the divine eloquences surely give aid to the church insofar as they themselves stand firm upon the foundation of the highest truth.

That is, above the ark. Glorious, or subject to God; but having served for His glory. And he sets this forth deliberately with the purpose of showing the superiority of that which is ours. He called the "mercy seat" the lid of the ark, as you will learn more precisely about this from Scripture itself, and, being led astray by the words of some, do not think that this is something else. Of course, by this he pointed to Christ, Who became the propitiation for our sins. He sealed everything that was in the Old Testament and confirmed it. Here he shows that all of this was not only visible, but also served as a sign of something else, the explanation of which requires too much time.

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 over it the cherubims of glory - Cherubim is the plural of cherub, and it is absurd to add our plural termination (s) to the plural termination of the Hebrew. The glory here signifies the shechinah or symbol of the Divine presence. Shadowing the mercy-seat - One at each end of the ark, with their faces turned toward each other, but looking down on the cover or propitiatory, ἱλαστηριον, here called the mercy-seat. Of which we cannot now speak particularly - The apostle did not judge any farther account of these to be necessary; and I may be excused from considering them particularly here, having said so much on each in the places where they occur in the Pentateuch. What these point out or signify is thus explained by St. Cyril: Christus licet unus sit, multifariam tamen a nobis intelligitur: Ipse est Tabernaculum propter carnis tegumenturn: Ipse est Mensa, quia noster cibus est et vita: Ipse est Arca habens legem Dei reconditam, quia est Verbum Patris: Ipse est Candelabrum, quia est lux spiritualis: Ipse est Altare incensi, quia est odor suavitatis in sanctificationem: Ipse est Altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. "Although Christ be but one, yet he is understood by us under a variety of forms. He is the Tabernacle, on account of the human body in which he dwelt. He is the Table, because he is our Bread of life. He is the Ark which has the law of God enclosed within, because he is the Word of the Father. He is the Candlestick, because he is our spiritual light. He is the Altar of incense, because he is the sweet-smelling odour of sanctification. He is the Altar of burnt-offering, because he is the victim, by death on the cross, for the sins of the whole world." This father has said, in a few words, what others have employed whole volumes on, by refining, spiritualizing, and allegorizing.

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.

over it--over "the ark of the covenant." cherubim--representing the ruling powers by which God acts in the moral and natural world. (See on Eze 1:6; Eze 10:1). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say, Rev 5:8-10, "Thou hast redeemed us." They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit." of glory--The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, Co1 10:16-17); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation. mercy seat--Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people. we cannot--conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in Heb 9:2-5.