Hebrews 9:1-5
Then verily the first [covenant] had also ordinances of divine service, and a worldly Sanctuary. For there was a tabernacle made; the first, wherein was the Candlestick, and the Table, and the Show-bread, which is called the Sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer and the Ark of the Covenant overlaid round about with gold: wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant: and over it the Cherubim of glory, shadowing the Mercy-seat: of which we cannot now speak particularly.
- 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 enters into that within the veil: that is to say, through the veil of His flesh.
And it were well to speak of this passage, taking it up from the beginning. What then does he say? Then verily the first had also (the first what? The Covenant). Ordinances of Divine service. What are ordinances? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.
And the worldly Sanctuary. He calls it worldly, inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even Gentiles were permitted to tread it, he calls it worldly. For surely the Jews were not the world.
For (he says) there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Show-bread. These things are symbols of the world.
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.
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 broke 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.
Hebrews 9:6
- Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service [of God]. That is, these things indeed were [there], but the Jews did not enjoy them: they saw them not. So that they were no more theirs than [ours] for whom they prophesied.
Hebrews 9:7
But into the second the High Priest went alone once every year, not without blood, which he offered for himself, and for the errors of the people. You see that the types were already laid down beforehand? For, lest they should say, how is there [but] one sacrifice? he shows that this was so from the beginning, since at least the more holy and the awful [sacrifice] was [but] one. And how did the High Priest offer once for all? Thus were they wont [to do] from the beginning, for then also (he says) the High Priest offered once for all.
And well said he, not without blood. (Not indeed without blood, yet not this blood, for the business was not so great.) He signifies that there shall be a sacrifice, not consumed by fire, but rather distinguished by blood. For inasmuch as he called the Cross a sacrifice, though it had neither fire, nor logs, nor was offered many times, but had been offered in blood once for all; he shows that the ancient sacrifice also was of this kind, was offered once for all in blood.
Which he offers for himself; again, for himself; and for the errors of the people. He said not sins; but errors, that they might not be high-minded. For even if you have not sinned intentionally, yet unintentionally you have erred, and from this no man is pure.
And everywhere [he adds] the for himself, showing that Christ is much greater. For if He be separated from our sins, how did He offer for Himself? Why then did you say these things (one says)? Because this is [a mark] of One that is superior.