Hebrews 9:1–12

Verse 1. The former. [1] In the ordinary Greek copies is expressed the former tabernacle; but even the Prot. translators have abandoned that reading, and understand the former testament or covenant, which they have put in a different character.—Worldly sanctuary, or a temporal sanctuary, to last only for a time, like the things of this world. Witham.—The word ordinances (δικαιωματα) is frequently used for the laws and ordinances of God, because the observance of the laws is the justification of man; see particularly in the 118th Ps. the legal rites justified in regard to the outward policy of the Jews.

TR adds “tabernacle”

Verse 2. First tabernacle. By this word is signified, the sanctuary or place for worshipping God, ordained by Moses, which was an oratory to be moved from place to place with the Israelites, which they kept afterwards, and had a resemblance of it in the temple. This tabernacle consisted of two parts, which Saint Paul here calls the first and second. The first part was called the holy, which was separated from the rest of the temple by a veil. In this first part were the candlesticks, that is one candlestick, as it is called, Exod. 25:37 having seven branches in which were placed lamps; and a table, on which were placed twelve loaves, according to the number of the Jewish tribes, to be changed every week. Witham.

Verse 3. And after the second veil, or partition, was the second or inward part, or that part called the holy of holies. Witham.—The first veil was at the entrance of the holy place, and separated it from the outward court; the second veil separated the holy place from the holy of holies.

Verse 4. Having the golden censer. What is meant by this is uncertain, no mention being made of a golden censer in either part of the tabernacle made by the order of Moses, which the apostle here speaks of. Some say that the high priest, when he entered once a year into the holy of holies, made use of a golden censer, which he left there: but this is merely a conjecture. Others think that by the golden censer is meant the altar of perfumes, or where perfumes were burnt, which was, as it were a large censer, and is called by the same Greek word by Josephus, the historian; but then there occurs this difficulty, that this altar was in that first part called the holy, not in the holy of holies, to which the same interpreters answer, that this altar was placed just at the entrance into the holy of holies, and so may be looked upon as belonging to the holy of holies: not does the text say it was in the holy of holies, but only having, and so forth as a town may be said to have fortifications which are not within the town itself.—And the tables of the testament, or covenant. The ark was certainly in the holy of holies, in which [2] was the golden urn, with a measure of manna, and Aaron’s rod that budded, and the tables of the testament, or the tables of stone, on which were engraven the ten commandments. Nothing but these tables were within the ark: (see 3 Kennicott. 8 and 2 Chronicles 5:10) so that when it is said, in which was the golden urn and the rod of Aaron, the meaning seems to be, that they were indeed in the holy of holies with the ark, but not within the ark. Witham.—In the Greek it is easy to confound the word θυσιαστηριον, which signifies altar, with θυμιατηριον, which means censer. It was placed adjoining the inward veil, so that the clouds of the incense filled the holy of holies; and hence it is mentioned by Saint Paul as contained therein.—The apostle describes these things as they were in the tabernacle which Moses constructed in the desert. V.—We see with what great and continued respect and veneration the manna and Aaron’s rod, and so forth were kept by the Jews, and shall not Christians be allowed to preserve with equal respect the monuments of God’s mercies, and tokens of Christ’s passion? See S. Cyril, (l. iv. cont. Julianum) where he defends against the apostate, the keeping and honouring the cross on which Christ died. See also in Saint Jerome (ep. xvii. chapter 5.) and in S. Paulinus, (ep. 11.) what reverence the faithful in those early periods of the Church paid to the sepulchres of Christ and his martyrs, as also to their relics. “We reverence and worship,” says the latter, “the sepulchres of the martyrs; and, if we can, we apply the holy ashes to our eyes and mouth.”

Verse 5. And over it (the ark) were cherubims of glory or glorious cherubims, (in what shape they were represented, is not certain) overshadowing the propitiatory, or seat of mercy, which was all of gold, of the same size as the ark, and like a cover to it. Just over this propitiatory were placed the two cherubs, spreading their wings looking towards one another, and upon the propitiatory. See Exod. 36 and 37. From this place God made known his presence, and the effects of his mercy to the people. Here he was said to be seated on the cherubims, and that the ark was his footstool. Psalms 98. Adore his footstool; that is prostrate before his ark. These two images of cherubs, shew that God did not absolutely forbid images at that time, when the people were so addicted to idolatry, but only to adore them. Witham.—How futile is it to object from the commandment that it is forbidden to use holy images in the Church, when we here behold even amongst the people most prone to idolatry, most gross in their ideas of spiritual things, and to whom the precept was specially given not to make any graven idols, the same God commanding these images of angels to be made and set in the most holy place of the tabernacle or temple.

Verse 6. The rites of the sacrifices. The priests, as he tells us, entered every day, that is, by turns, (see Luke 1:5) to make the offering of incense morning and night, also to change the loaves, take care of the lamps, and so forth But we must not think that they offered in that place victims or holocausts of sheep, lambs, oxen, and so forth This was not done in any part of the sanctuary, neither before nor after the building of the temple, but in a place or court adjoining the tabernacle, upon a large altar of five cubits long and as many broad. See Exod. 27 and 38. Witham.

Verse 7. Into the second part of the sanctuary, (that is the holy of holies) no one entered but the high priest, and he but once a year, on the feast called of expiation, to make an aspersion of blood upon the ark and round about, which he offereth for his own and the people’s ignorance, or ignorances, as in the Greek; that is, for all his and their sins. See Leviticus 10. Witham.—He offered the blood of a calf for his own sins and those of his family, and the blood of a goat for the sins of the people. Leviticus 16.

Verse 8. The Holy Ghost signifying this. Here the apostle begins to tell us in what manner the sanctuary was a figure of things in the new law of Christ. The holy of holies was a figure of heaven, and this prohibition of any one going into it, was to signify that the way to heaven was not to be made manifest, nor to be opened, as long as the former tabernacle and law subsisted; that it was not to be opened till Christ, the high priest of the new testament, first entered, by shedding his blood on the cross, and by his glorious ascension. Witham.—But when Christ expired, the veil of temple was rent asunder, to shew that the way to heaven was now laid open to mankind.

Verse 9–10. Which is a parable of the time then present; or, unto the present time, as in the Greek. By the present time, according to the common exposition, is not meant the time of the new law, as some would have it, but the time of the former law; so that the sense is, which parable or type was a representation of things as they were to be performed, and to last during the time of the law, which was before present.—According to which. Some understand, according to which time; others, according to which parable, type, or typical worship of the former law, gifts and sacrifices are (that is were, and are) still offered by those who adhere to the Jewish law and ceremonies, which cannot of themselves make such worshippers perfect in conscience; that is can never give true interior sanctification, being only in meats, and drinks, and baptisms, and so forth These words must not be referred to gifts and sacrifices, but to the worshipper; (lit. server) and the sense is, that to the priests, who worshipped and served God in the sanctuary and in offering sacrifices, was not prescribed an interior purity and sanctity, as in the new law, but only that legal sanctity which consisted in abstaining from such meats or drinks as were called unclean, or made them unclean. See Leviticus 10:9 where the priests are forbidden to drink wine when they were to enter into the tabernacle of the testimony.—In divers washings, and so forth These precepts and ceremonies were only to last till the time of their correction, by the coming of Christ under the new and better law and testament. Witham.—Of correction; that is when Christ should correct and settle all things. Challoner.

Verse 9–10. Which is a parable of the time then present; or, unto the present time, as in the Greek. By the present time, according to the common exposition, is not meant the time of the new law, as some would have it, but the time of the former law; so that the sense is, which parable or type was a representation of things as they were to be performed, and to last during the time of the law, which was before present.—According to which. Some understand, according to which time; others, according to which parable, type, or typical worship of the former law, gifts and sacrifices are (that is were, and are) still offered by those who adhere to the Jewish law and ceremonies, which cannot of themselves make such worshippers perfect in conscience; that is can never give true interior sanctification, being only in meats, and drinks, and baptisms, and so forth These words must not be referred to gifts and sacrifices, but to the worshipper; (lit. server) and the sense is, that to the priests, who worshipped and served God in the sanctuary and in offering sacrifices, was not prescribed an interior purity and sanctity, as in the new law, but only that legal sanctity which consisted in abstaining from such meats or drinks as were called unclean, or made them unclean. See Leviticus 10:9 where the priests are forbidden to drink wine when they were to enter into the tabernacle of the testimony.—In divers washings, and so forth These precepts and ceremonies were only to last till the time of their correction, by the coming of Christ under the new and better law and testament. Witham.—Of correction; that is when Christ should correct and settle all things. Challoner.

Verse 11. Christ coming [3] is a high priest of the good things to come; of things which we hope for in heaven.—He has entered by a more perfect tabernacle; that is not passing, like the priests of the former law, into a tabernacle made by human art and hands, but by the tabernacle of his own body or flesh, says Saint John Chrysostom framed by the Holy Ghost. Witham.

Verse 12. By the blood of goats, and so forth This is another difference and pre-eminence of Christ above the priests of the law of Moses, that they could only offer the blood of beasts; but Christ entered into heaven by the effusion of his own precious blood in his sufferings, and on the cross, by this having found an eternal redemption for mankind, having satisfied for the sins of all men in the sight of God, which the former priests, with all their sacrifices, could not do. Witham.—Eternal redemption. By that one sacrifice of his blood, once offered on the cross, Christ our Lord paid and exhibited, once for all, the general price and ransom of all mankind; which no other priest could do. Challoner.—The force of the apostle’s reasoning is to convince the Jews of the inefficacy of the legal sacrifices, and of the virtue of the Christian sacrifice.