Hebrews 9:2

Two things were ascribed unto the first covenant in the verse foregoing:

1. Ordinances of worship;

2. A worldly sanctuary. In this verse the apostle enters upon a description of them both, inverting the order of their proposal, beginning with the latter, or the sanctuary itself.

Hebrews 9:2. Σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ἧ ἥ τε λυχνία, καὶ ἡ τρὰπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ἁγία.

Vulg. Lat., “tabernaculum enim factum est primum;” “the first tabernacle was made;” ambiguously, as we shall see. Syr., בְּמַשְׁכְּנָא קַדְמָיָא דֶּאתְעַבַר “in tabernaculo primo quod factum erat;” “in the first tabernacle that was made.” Λυχνία. Vulg. Lat., “candelabra,” “candlesticks.” Syr., הָוָא בֵהּ מְנָרְתָא,”in it was the candlestick.” Πρόθεσις τῶν ἄρτων. Vulg., “propositio panum,” “the proposition of loaves.” Others, “propositi panes.” Syr. וַלְחֵם אפַא, “and the bread of faces.” ῞Ητις λέγεται ἁγία . Vulg. “quae dicitur sancta;” dicitur sanctum;” “quod sancta vocant:” for some read ἁγία, some ἅγια. Syr., וּמֶתְקְיָא הֲית קוּדָשֵׁא “and it was called the holy house.”

Hebrews 9:2. For there was a tabernacle made [prepared] ; the first, wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary.

Our translation thus rendering the words, avoids the ambiguity mentioned in the Vulgar Latin. “First of all there was a tabernacle made.” But whereas our rendering is also obscure, “the first” being mentioned, where only one thing went before, which yet includes a distribution supposed, I would supply it with two parts, 'There was a tabernacle made, consisting of two parts;' “tabernaculum bipartite exstructum;” for the following words are a distinct description of these two parts.

1. The subject spoken of is the “tabernacle.”

2. That which in general is affirmed of it is, that it was “made.”

3. There is a distribution of it into two parts in this and the following verse.

4. These parts are described and distinguished by,

(1.) Their names;

(2.) Their situation with respect unto one another;

(3.) Their contents or sacred utensils. The one is so described in this verse:

(1.) By its situation, it was “the first,” that which was first entered into;

(2.) By its utensils, which were three;

[1.] The candlestick;

[2.] The table;

[3.] The shew-bread;

(3.) By its name, it was called “The sanctuary:”

1. The subject treated of is σκηνή, that is מִקְדָּשׁ, “the tabernacle;” the common name for the whole fabric, as “the temple” was afterwards of the house built by Solomon. An eminent type this was of the incarnation of Christ, whereby the fullness of the Godhead dwelt in him bodily, Colossians 2:9; substantially in the human nature, as it dwelt typically and by representation in this tabernacle. Hence is it so expressed, “He was made flesh,” John 1:14, “and pitched his tabernacle amongst” or “with us.” The consideration hereof the apostle on set purpose fixed on, as the great concomitant, privilege, or glory of the first covenant, whereof he treats, and whose consideration was excellently suited unto his design. Immediately on the giving of the law, and making that covenant in Horeb which was accepted of by the people and solemnly ratified, Exodus 24:3-8, the whole of their remaining station in that place, for some months, was taken up in Moses'receiving revelations, and the people's making provision about and for this tabernacle, with what belonged thereunto. Forty days was Moses in the mount with God, whilst he instructed him in all things that belonged unto it; so great and glorious was the design of divine wisdom in this tabernacle and its appurtenances. For it was the house wherein his glory was to dwell; and not only so, but a type and representation of the depth of his counsel in the incarnation of his Son, whereby the divine nature would personally dwell in the human for ever. 2. It is affirmed of this tabernacle that it was “made;” “tabernaculum exstructum,” “constructum,” “praeparatum, “ornatum,” “adornatum;” “built,” “prepared,” “adorned.” There is more included in the word than the mere building of the fabric. For the apostle, in this one word, reflects on and compriseth,

(1.) The provision of materials made by the people;

(2.) The workings of those materials by Bezaleel;

(3.) The erection of the whole by the direction of Moses;

(4.) The adorning of it unto its use: that is the substance of the book of Exodus from Exodus 25 to the end.

First, preparation was made for it; then the materials were wrought, and that with such curious workmanship, accompanied with such rich devoted ornaments, that it was adorned in its making. It was prepared in its materials, it was wrought into its form, it was beautified in its ornaments; unto all which respect is had in this word. That which principally gave unto it its order, beauty, glory, and use, was, that it was entirely, and in all the parts and appurtenances of it, made according to the pattern which God showed Moses in the mount. And therefore, when it was finished and erected, all the parts belonging unto it, and all that was in it, were distinctly recounted, and it is added concerning them all, separately and in conjunction, they were all made “as the LORD commanded Moses,” Exodus 40:19-32. For it is the authority and wisdom of God alone that give beauty, use, and order, unto all that belongs unto his worship.

3. The first part of this tabernacle being so prepared, it had its furniture, that was to abide and be used in it:

(1.) There was in it ἡ λυχνία, “the candlestick.” The Vulgar Latin reads “ candelabra,” in the plural number. Hence many disputes arise among the expositors who adhere unto that translation. Some of them contend that the apostle hath respect unto the temple of Solomon, wherein were ten candlesticks, five on the one side, and five on the other, 1 Kings 7:49; which is directly contrary to his scope and the words of the text. Some suppose that the one candlestick which was in the tabernacle was intended, but is spoken of in the plural number because of the six branches that came out of it, three on each side, and that which went directly upwards made seven, having lamps in them all, Exodus 25:31-32. But whereas it is constantly called “the candlestick,” and spoken of as one utensil only, the apostle could not call it “the candlesticks,” for that was but one. Wherefore the most sober of them depart from their common translation, and adhere unto the original; and make use of the expression to prove that it was the tabernacle of Moses, and not the temple of Solomon, wherein were ten candlesticks, that the apostle refers unto. The making of this candlestick is particularly described, Exodus 25:31, to the end of the chapter. Its frame, measures, and use, are not of our present consideration; they may be found in expositors on that place. It was placed on the south side of the tabernacle, near the veils that covered the most holy place; and over against it on the north side was the table with the shew-bread; and in the midst, at the very entrance of the most holy place, was the altar of incense. See Exodus 27:20-21. And this candlestick was made all of beaten gold, of one piece, with its lamps and appurtenances, without either joints or screws; which is not without its mystery. To fit it for its service, pure oil olive was to be provided by the way of offering from the people, Exodus 27:20. And it was the office of the high priest to “order it;” that is, to dress its lamps, every evening and every morning, supplying them with fresh oil, and removing whatsoever might be offensive, Exodus 27:21. And this is called “a statute for ever” unto the generations of the priests, on the behalf of the children of Israel; which manifests the great concernment of the church in this holy utensil.

(2.) On the other side of the sanctuary, over against the candlestick, were “the table and the shew-bread;” which the apostle reckons as the second part of the furniture of this first part of the tabernacle, distinguishing them from each other: “the table, and the shew-bread.” The making of this table, with its measures and use, its form and fashion, is recorded, Exodus 25:23-28; Exodus 37:10, etc. שֻׁלְחַן, “table.” The manner of its covering, when it was to be carried whilst the tabernacle was movable, is described, Numbers 4:7-8. And it was a utensil fashioned for beauty and glory.

(3.) Upon this table, which the apostle adds, was “the shew-bread.” It is here rendered by the apostle πρόθεσις τῶν ἄρτων, the “proposition of the bread or “loaves; by an hypallage for ἄρτοι τῆς προθέσεως, the “bread of proposition,” as it is rendered, Matthew 12:4; the bread that was proposed or set forth. In the Hebrew it is לֶחֶם, “bread,” in the singular number; which the apostle renders by ἅρτοι, in the plural, as also doth the evangelist. For that bread consisted of many loaves; as ἄρτος properly signifies “a loaf.” So the LXX. render it by ἄρτους, Exodus 25:30.

The number of these loaves, or cakes, as we call them, was twelve; and they were set on the table in two rows, six in a row, being laid one upon the other. The Jews say that every loaf was ten hand-breadths long, and five hand-breadths broad, and seven fingers thick. But this cannot well be reconciled unto the proportion of the table. For the table itself was but two cubits long, and one cubit broad; and whereas it had a border of an hand- breadth round about, nothing could lie on the table but what was placed within that border. And seeing a cubit was but five hand-breadths, it cannot be conceived how two rows of loaves, that were ten handbreadths long, and five hand-breadths broad, could be placed within that border. Wherefore they suppose that there were props of gold coming up from the ground, that bore the ends of the cakes. But if so, it could not be said that they were placed on the table, which is expressly affirmed. Wherefore it is certain that they were of such shape, proportion, and measures, as might fitly be placed on the table within the border; and more we know not of them.

These cakes were renewed every Sabbath, in the morning; the renovation of them being part of the peculiar worship of the day. The manner of it, as also of the making of them, is described, Leviticus 24:5-9. And because the new bread was to be brought in and immediately placed in the room of that which was taken away, it is called absolutely לֶחֶם הַתָּמִיד, “the continual bread,” Numbers 4:7. For God says it was to be before him תָּמִיד, “jugiter,” Exodus 25:30, “always,” or “continually.” Why it is called לֶחֶם הַפָנִים, “the bread of faces,” there is great inquiry. One of the Targums renders it “inward bread;” for the word is used sometimes for that which looks inward: the LXX., ἄρτους ἐνωπίους, “present bread, or “bread presented.” Many think they were so called because they were set forth before the faces of the priests, and stood in their view when they first entered the tabernacle. But the reason of it is plain in the text: פָנִים לְפָנַי לֶחֶם, “the shew-bread before my face,” saith God. They were presented before the Lord as a memorial, twelve of them, in answer to the twelve tribes of Israel. The Jews think they were called “bread of faces,” because being made in an oblong square, they appeared with many faces; that is, as many as they had sides. But they cannot evince this to have been the fashion of them, and it is absurd to imagine that they had such a name given unto them from their outward form.

This is all that the apostle observes to have been in the first part of the tabernacle. There was in it, moreover, the altar of incense. But this was not placed in the midst of it at any equal distances from the sides, but just at the west end, where the veil opened to give an entrance into the most holy place; wherefore by our apostle it is reckoned unto that part of the sanctuary, as we shall see on the next verse.

4. Concerning this part of the tabernacle, the apostle affirms that it was called ἁγία, “holy.” This name of it was given and stated, Exodus 26:33, “The veil shall divide וּבֵין קֹדֶשׁ הֲקָּדָשִׁים, “between the holy” (that is, that part of the sanctuary,) “and the most holy,” which our apostle describes in the next place. And we may observe, that,

Obs. 1. Every part of God's house, and the place wherein he will dwell, is filled and adorned with pledges of his presence, and means of communicating his grace. Such were all the parts of the furniture of this part of the tabernacle. And so doth God dwell in his church, which in some sense is his tabernacle with men.

But the principal inquiry about these things, is concerning their mystical signification and use. For by the apostle they are only proposed in general, under this notion, that they were all typical representations of things spiritual and evangelical. Without this he had no concernment in them. This, therefore, we shall inquire into.

We may in this matter be supplied by expositors with variety of conjectures. But none of them, so far as I have observed, have at all endeavored to fix any certain rule for the trial and measure of such conjectures, nor to guide us in the interpretation of this mystery.

Some say, the candlestick, with its branches, represented the seven planets, the sun in the midst, as the scapus of the candlestick was in the midst of the six branches, three on the one side, and three on the other. And the loaves of bread, say they, did represent the fruits of the earth as influenced by the heavenly bodies. This is the interpretation of Philo, a Jew and Platonical philosopher; and it doth not unbecome his principles. But that any Christian writer should approve of it I somewhat wonder, nor doth it deserve a confutation. Some say that the altar of incense signified those that are of a contemplative life; the table of shew-bread, those that follow the active life; and the candlestick, those that follow both of them. The pretended reasons of this application of these things may be seen in the commentaries of Ribera and Tena on this place.

Some, with more sobriety and probability, affirm the candlestick to represent the ministry of the church, appointed for the illumination of it; and the table with the shew-bread, the ordinances as administered by them: which things are declared succinctly by Gomarus on this place; and unto them they may have safely a secondary application.

But, as was said, a rule is to be fixed to guide us in the interpretation of the mystical signification of these things, and the application of them; without which we shall wander in uncertain and unapprovable conjectures. And it is plainly given us in the context. For therein are two things manifest:

1. That the tabernacle and all contained in it were typical of Christ. This is directly affirmed, Hebrews 8:2, as hath been evinced in the exposition of that place. And it is the design of the apostle further to declare and confirm it in what remains of this chapter.

2. That the Lord Christ, in this representation of him by the tabernacle, its utensils and services, is not considered absolutely, but as the church is in mystical union with him; for he is proposed, set forth, and described, in the discharge of his mediatory office. And these things give us an evident rule in the investigation of the original significancy of the tabernacle, with all the parts, furniture, and services of it, and the design of God therein. They were all representative of Christ in the discharge of his office, and by them did God instruct the church as unto their faith in him and expectation of him. This is excellently observed by Cyril. in Johan. lib. 4:cap. xxviii.: “Christus licet unus sit, multifariam tamen a nobis intelligitur. Ipse est tabernaculum propter carnis tegumentum; 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.” And other instances he gives unto the same purpose. And although I cannot comply with all his particular applications, yet the ground he builds upon and the rule he proceeds by are firm and stable. And by this rule we shall inquire into the signification of the things mentioned by the apostle in the first part of the tabernacle:

The candlestick, with its seven branches, and its perpetual light with pure oil, giving light unto all holy administrations, did represent the fullness of spiritual light that is in Christ Jesus, and which by him is communicated unto the whole church. “In him was life; and the life was the light of men,”

John 1:5. God gave unto him the Spirit not by measure, John 3:35. And the Holy Spirit rested on him in all variety of his gifts and operations, especially those of spiritual light, wisdom, and understanding, Isaiah 11:2-3; and in allusion unto this candlestick with its seven lamps, is called “the seven Spirits that are before the throne of God,” Revelation 1:4; as he in and by whom the Lord Christ gives out the fullness and perfection of spiritual light and gifts, unto the illumination of the church, even as the light of the tabernacle depended on the seven lamps of the candlestick.

Wherefore, by the communication of the fullness of the Spirit in all his gifts and graces unto Christ, he became the fountain of all spiritual light unto the church. For he subjectively enlightens their minds by his Spirit, Ephesians 1:17-19; and objectively and doctrinally conveys the means of light unto them by his word.

Again; there was one candlestick which contained the holy oil, (a type of the Spirit) in itself. Thence was it communicated unto the branches on each side of it, that they also should give light unto the tabernacle; yet had they originally no oil in themselves, but only what was continually communicated unto them from the body of the candlestick. And so the communications from Christ of spiritual gifts unto the ministers of the gospel, whereby they are instrumental in the illumination of the church, was signified thereby. For “unto every one of us is given grace according unto the measure of the gift of Christ,” even as he pleaseth, Ephesians 4:7.

But hereon we must also remember, that this candlestick was all one beaten work of pure gold, both the scapus, the body, and all the branches of it. There were neither joints, nor screws, nor pins in or about it, Exodus 25:36. Wherefore, unless ministers are made partakers of the divine nature of Christ, by that faith which is more precious than gold, and are intimately united unto him, so as mystically to become one with him, no pretended conjunction unto him by joints and screws of outward order will enable them to derive that pure oil from him with whose burning light they may illuminate the church. But this I submit unto the judgment of others.

This is of faith herein: That which God instructed the church in by this holy utensil and its use, was, that the promised Messiah, whom all these things typed and represented, was to be, by the fullness of the Spirit in himself, and the communication of all spiritual graces and gifts unto others, the only cause of all true saving light unto the church. “He is the true light, which lighteth every man coming into the world;” namely, that is savingly enlightened. Upon the entrance of sin, all things fell into darkness; spiritual darkness covered mankind, not unlike that which was on the face of the deep before God said, “Let there be light, and there was light,” 2 Corinthians 4:6. And this darkness had two parts; first, that which was external, with respect unto the will of God concerning sinners, and their acceptance with him; secondly, on the minds of men, in their incapacity to receive such divine revelations unto that end as were or should be made. This was the double veil, the veil veiled and the covering covered over the face of all nations, which was to be destroyed, Isaiah 25:7. And they are both removed by Christ alone; the former by his doctrine, the latter by his Spirit. Moreover, there was no light at all in the sanctuary, for the performance of any holy administrations, but what was given unto it by the lamps of this candlestick; and therefore was it to be carefully dressed every morning and evening, by a perpetual statute. And if the communication of spiritual gifts and graces do cease, the very church itself, notwithstanding its outward order, will be a place of darkness.

Obs. 2. The communication of sacred light from Christ, in the gifts of the Spirit, is absolutely necessary unto the due and acceptable performance of all holy offices and duties of worship in the church. And,

Obs. 3. No man, by his utmost endeavors in the use of outward means, can obtain the least beam of saving light, unless it be communicated unto him by Christ, who is the only fountain and cause of it.

The table and the shew-bread, mentioned in the next place, respected him also, under another consideration. The use of the table, which was all overlaid with gold, was only to bear the bread which was laid upon it. What resemblance there might be therein unto the divine person of Christ, which sustained the human nature in its duties, that bread of life which was provided for the church, it may be is not easy to declare. Howbeit, the head of Christ is said to be “as the most fine gold,” Song of Solomon 5:11. Wherefore the matter of it being most precious, and the form of it beautiful and glorious, it might as far represent it as any thing could do which is of this creation, as all these things were, verse 11. But that the Lord Christ is the only bread of life unto the church, the only spiritual food of our souls, he himself doth fully testify, John 6:32-35. He, therefore, he alone, was represented by this “continual bread” of the sanctuary.