Hebrews 9:3-5

Μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη ἅγια ἁγίων· χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος ᾿Ααρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης· ῾Ψπεράνω δὲ αὐτῆς χερουβὶμ δόξης κατυσκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος.

Μετὰ δὲ το δεύτερον καταπέτασμα σκηνή, “but after the second veil,” or “covering.” Our Latin translation reads, “post medium velum;” that is, “after the veil that was in the midst:” but there were not three veils, whereof this should be in the midst, but two only. The Syriac somewhat changeth the words, “the inner tabernacle, which was within the face of the second gate.” The same thing is intended; but “the inner” is added; and “after the second veil” is expressed by an Hebraism. What καταπέτασμα is, which is rendered “velum,” and “velamentum,” a “veil,” a “covering,” and by the Syriac, a “gate of entrance,” we shall see afterwards.

῾Η λεγομένη, “quod dicitur,” “quod vocatur.” Syr., “it was called.” Χρσοῦν ἔχουσα θυμιατήριον, “aureum habens thuribulum;” “having the golden censer.” Syr., “and there were in it the house of incense of gold;” whereby either the altar or the censer may be understood. ᾿Εν ᾗ στάμνος. Syr., “and there was in it;” referring plainly to the ark.

Περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος , “non est tempus,” “non est propositum;” “it is not a time or place,” “it is not my purpose to speak;” “non est modo dicendum.” Κατὰ μέρος,” singulatim;” Vulg. Lat., “per singula;” Arias, “per partes;” Syr., “by one and one,” “apart,” “particularly,” according to the parts laid down distinctly. The Syriac adds the following words unto these, “It is not time to speak of these things by one and one, which were thus disposed.” But the original refers that expression unto what follows. [2]

[2] EXPOSITION. Four solutions have been offered of the difficulty arising from the statement in the fourth verse, that the most holy place had the θυμιατήριον ; which is generally understood to signify, not the censer, but the altar of incense, whereas it belonged only to the holy place. 1. Some, among whom Bleck must be numbered, suppose the author of the epistle to have been mistaken, a notion, of course, inconsistent with the inspiration of the apostle, and an easy method of escaping from all difficulties in exegesis. 2. Others, such as Tholuck, suppose the altar of incense may in reality have stood in the most holy place, and refer to 1 Kings 6:22; Exodus 26:35. But see Exodus 30:6; Exodus 7:3. Others, G. Michaelis, Kuinoel, Stuart, and Turner, translate the word by censer, as sometimes in the classics, the LXX., and Josephus. This view is exposed to two objections: the high priest would have had to enter the holy of holies, not once in the year, but every day; and why should an object so important as the altar be omitted? 4. Olshausen, Ebrard, and Conybeare and Howson, Substantially adopt Owen's explanation. “The altar of incense,” says Ebrard, “ stood in the holy place, but referred to the holy of holies.” ED.

Hebrews 9:3. 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 [covered] round about [on every side] 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 churubim of glory shadowing the mercy-seat; of which [things] we cannot [shall not] now speak particularly.

The apostle in these verses proceedeth unto the description of the second part of the tabernacle, with the things contained in it, or the holy furniture thereof. His design is not to give us an exact description of these things, as he declares in the close of the fifth verse, but only to declare their use and signification. Wherefore he doth not propose an accurate account of their station and relation one to another, but makes such mention of them in general as was sufficient unto his end, namely, to manifest their use and signification. Wherefore they deal injuriously both with him and the text, who rigidly examine every word and passage, as though he had designed an exact account of the frame, positure, fashion, and measure, of this part of the tabernacle, and every thing contained in it; whereas the use and signification of the whole is all that he intends. A due consideration hereof renders the anxious inquiry that hath been made about the assignation of holy utensils unto this part of the sanctuary, and the placing of them with respect unto one another, which was no part of his design, altogether needless. For with respect unto the end he aimed at, the words he useth are exactly the truth.

He describes this part of the tabernacle,

1. From its situation; it was “after the second veil.”

2. From its name, given unto it by God himself; it was called “The holiest of all,” or” The holy of holies.”

3. From its utensils or vessels; which were,

(1.) The golden censer;

(2.) The ark, what was in it or with it:

[1.] The golden pot that had manna;

[2.] Aaron's rod;

[3.] The tables of the covenant.

4. The cherubim; which he describes,

5. The mercy-seat itself, but this is mentioned as it were only occasionally with respect unto the use of the cherubim.

(1.) From their quality, “cherubim of glory;”

(2.) Their use, they “shadowed the mercy-seat.”

And this sufficiently manifests, that in the rehearsal of these things the apostle designeth not accuracy of order; for the mercy-seat was, for glory and signification, far above the cherubim wherewith it was overshadowed.

With respect unto these things among others, in another place, he affirms that the ministration of divine worship under the law was glorious; but withal he adds that it had no glory in comparison of that which doth excel, namely, the spiritual ministration of divine worship under the gospel, 2 Corinthians 3:9-10. And this is that which we should always mind in the consideration of these things; for if we yet look after and value such an outward glory as they did exhibit, we are carnal, and cannot behold the beauty of spiritual things.

The verbal difficulties which occur in this context have occasioned critical expositors to labor greatly about them. That is the field wherein they choose to exercise their skill and diligence. But as unto the things themselves, and the difficulties that are in the real interpretation of them, little light is contributed by most of their endeavors. Wherefore some of these words have been so belabored with all sorts of conjectures, that there is no room left for any addition in the same kind; and it were but lost labor to repeat what must be confuted if it were mentioned. I shall therefore take no further notice of any difficulty in the words, but as the explication of it is necessary unto the interpretation of the context; and so far nothing shall be omitted.

1. The first thing mentioned by the apostle is the situation of this part of the tabernacle; it was “after the second veil.” It was so unto them that entered into the tabernacle; they had to pass through the whole length of the first part before they came unto this; nor was there any other way of entrance into it. And by calling this partition of the two parts of the sanctuary the “second veil,” the apostle intimates that there was a former. Howbeit that former was not a separating veil of any part of the tabernacle, as this was. It was only the hanging of the door of the tent. This the apostle here reckons as a veil, because as by this veil the priests were hindered from entering into, or looking into the most holy place, so by that other the people were forbidden to enter or look into the first part of the sanctuary, whereinto the priests entered daily. The making of the first veil is declared, Exodus 26:36-37, and it is called מָסָךְ לְפֶתַח “the hanging,” or “covering for the door.') The making of this second veil is declared, Exodus 26:31-33, and it is called “the veil” or “covering.” The apostle renders it by καταπέτασμα; as also it is Matthew 27:51, where it is spoken of as in the temple. And so it is rendered by the LXX., Exodus 26:31; as the former is called κάλυμμα, a covering. From πετάζω, which is “to extend,” “to stretch out” so as to cover with what is so extended, is καταπέτασμα, “a veil” to be a covering unto any thing, dividing one thing from another; as περιπέτασμα is that which covereth any thing round about: such was this veil.

The end, use, and signification of it, the apostle expressly declares verse 8, where they must be spoken unto.

2. He describes this part of the tabernacle by its name; it is called “The most holy,” “The holy of holies,” הַקֲּדָשִׁים קֹדֶשׁ. So it is called by God himself, Exodus 26:33-34, “The holy of holies;” that is, most holy, the superlative degree expressed by the repetition of the substantive, as is usual in the Hebrew. Some give instances of this kind of phraseology in Greek writers, remote enough from Hebraisms; as Sophocles, Elect. 849: Δειλαία δειλαίων κυρεῖς, “misera miserarum es;” that is, “miserrima.” But however the phrase of ἅγια ἁγίων may be Greek, the apostle intends to express the Hebraism itself. And “holy” in the Hebrew is of the singular number; “holies,” of the plural: but in the Greek both are of the plural number. And what is thus called was most eminently typical of Christ, who is called by this name, Daniel 9:24, “To anoint the Most Holy.” The place in the tabernacle which was most sacred and most secret, which had the most eminent pledges or symbols of the divine presence, and the clearest representations of God in Christ reconciling the world unto himself is so called.

Obs. 1. The more of Christ, by the way of representation or exhibition, any institutions of divine worship do contain or express, the more sacred and holy are they in their use and exercise. But,

Obs. 2. It is Christ alone who in himself is really the Most Holy, the spring and fountain of all holiness unto the church.

3. The first utensil reckoned unto this second part of the tabernacle is χρυσο'ν θυμιατήριον ; and the relation of it thereunto is, that it had it, ἔχουσα . He doth not say, it was in it, but “it had it.” If any one would see the various conjectures of learned men about this assertion of the apostle, as also about that following, concerning what was contained in the ark, he may consult the collections of Mr. Pool on the place, where he will find them represented in one view. My design being only to declare what I conceive consonant unto the truth, I shall not spend time in repeating or refuting the conjectures of other men.

Θυμιατήριον, we translate a “censer;” but it may as well be rendered the “altar of incense;” as it is by the Syriac the “house of spices,” the place for the spices whereof the incense was compounded. The altar of incense was all overlaid with beaten gold; hence it is here said to be χρυσοῦν, of “gold.” And whereas it was one of the most glorious vessels of the tabernacle, and most significant, if the apostle intended it not in this word, he takes no notice of it at all; which is very unlikely.

And of this altar he says not that it was in the second tabernacle, but that it had it. And in that expression he respects not its situation, but its use. And the most holy place may well be said to have had the altar of incense, because the high priest could never enter into that place, nor perform any service in it, but he was to bring incense with him taken in a censer from this altar. Whereas, therefore, there was a twofold use of the altar of incense; the one of the ordinary priests, to burn incense in the sanctuary every day; and the other of the high priest, to take incense from it when he entered into the most holy place, to fill it with a cloud of its smoke; the apostle intending a comparison peculiarly between the Lord Christ and the high priest only in this place, and not the other priests in the daily discharge of their office, he takes no notice of the use of the altar of incense in the sanctuary, but only of that which respected the most holy place, and the entrance of the high priest thereinto: for so he expressly applies it, verse 12. And therefore he affirms this place to have had this golden altar, its principal use and end being designed unto the service thereof. This I judge to be the true meaning of the apostle and sense of his words, and shall not therefore trouble myself nor the reader with the repetition or confutation of other conjectures. And that this was the principal use of this altar is plainly declared in the order for the making and disposal of it, Exodus 30:6, “Thou shalt put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee.” Although it was placed without the veil, and that for this end, that the high priest might not enter one step into the most holy place until the smoke of the incense went before him, yet had it peculiar respect unto the ark and mercy-seat, and is therefore reckoned in the same place and service with them by the apostle.

And this is yet made further evident, in that when the high priest entered into the most holy place, and had no service to perform but with respect unto the things pertaining thereunto, he was to make atonement on this altar with the blood of the sin-offering, as he did on the ark and mercy- seat, Exodus 30:10. This is an undeniable demonstration that, as unto the use of it, it belonged principally unto the most holy place, and is here so declared by the apostle. Wherefore, the assignation hereof unto ‘that place by the author is so far from an objection against the authority of the epistle, unto which end it hath by some been made use of, as that it is an argument of his divine wisdom and skill in the nature and use of these institutions.

The manner of the service of this altar intended by the apostle was briefly thus: The high priest, on the solemn day of expiation, that is, once a- year, took a golden censer from this altar; after which, going out of the sanctuary, he put fire into it, taken from the altar of burnt-offerings without the tabernacle, in the court where the perpetual fire was preserved. Then returning into the holy place, he filled his hands with incense taken from this altar, the place of the residence of the spices. And this altar being placed just at the entrance of the most holy place, over against the ark and mercy-seat, upon his entrance he put the incense on the fire in the censer, and entered the holy place with a cloud of the smoke thereof. See Leviticus 16:12-13. The composition and making of this incense is declared, Exodus 30:34-35, etc. And being compounded, it was beaten small, that it might immediately take fire, and so placed on this altar before the ark, verse 36. And the placing of this incense “before the testimony,” as is there affirmed, is the same with what our apostle affirms, that the most holy place had it.

That in general by incense, prayer is signified, the Scripture expressly testifieth: “Let my prayer be set forth before thee as incense,” Psalms 141:2. And there is a fourfold resemblance between them:

(1.) In that it was beaten and pounded before it was used. So doth acceptable prayer proceed from “a broken and contrite heart,” Isaiah 51:17.

(2.) It was of no use until fire was put under it, and that taken from the altar. Nor is that prayer of any virtue or efficacy which is not kindled by the fire from above, the Holy Spirit of God; which we have from our altar, Christ Jesus.

(3.) It naturally ascended upwards towards heaven, as all offerings in the Hebrew are called עֹלוֹת, “ascensions,” risings up. And this is the design of prayer, to ascend unto the throne of God: “I will direct unto thee, and will look up;” that is, pray, Psalms 5:3.

(4.) It yielded a sweet savor: which was one end of it in temple services, wherein there was so much burning of flesh and blood. So doth prayer yield a sweet savor unto God; a savor of rest, wherein he is well pleased.

In this general sense, even the prayers of the saints might be typified and represented in that daily burning of incense which was used in the sanctuary. But it must be granted that this incense is distinguished from the prayers of the saints, as that which is in the hand of Christ alone, to give virtue and efficacy unto them, Revelation 8:4. Wherefore thisgolden altar of incense, as placed in the sanctuary, and whereon incense was burned continually every morning and evening, was a type of Christ, by his mediation and intercession giving efficacy unto the continual prayers of all believers.

But that which the apostle in this place hath alone respect unto, was the burning of the incense in the golden censer on the day of expiation, when the high priest entered into the most holy place. And this represented only the personal mediatory prayer of Christ himself. Concerning it we may observe:

(1.) That the time of it was after the sacrifice of the sin-offering; for the high priest was to take along with him the blood of that sacrifice, to carry with him into the holy place, Leviticus 16:

(2.) That the incense was kindled with fire taken from the altar, when the blood of the sacrifices was newly offered.

And two things in the mediatory prayer of Christ are hereby intimated unto us:

(1.) That the efficacy of them ariseth from and dependeth on the sacrifice of himself. Hence his intercession is best apprehended as the representation of himself and the efficacy of his sacrifice in heaven, before the throne of God.

(2.) That this prayer is quickened and enlivened by the same fire wherewith the sacrifice of himself was kindled, that is, by the eternal Spirit; whereof we shall treat on verse 14. Yet we must not so oblige ourselves unto the times, seasons, and order of these things, as to exclude the prayers which he offered unto God before the oblation of himself. Yea, that solemn prayer of his, recorded John 17., wherein he sanctified himself to be an oblation, was principally prefigured by the cloud of incense which filled the most holy place, covering the ark and mercy-seat. For by reason of the imperfection of these types, and their accommodation unto the present service of the church so far as it was carnal, they could not represent the order of things as they were to be accomplished in the person of Christ, who was both priest and sacrifice, altar, tabernacle, and incense. For the law had only a shadow of these things, and not the perfect image of them. Some obscure lines of them were drawn therein, but their beautiful order was not represented in them. Although, therefore, the offering of incense from the golden altar in the most holy place was after the offering of sacrifice on the altar of burnt-offerings, yet was the mediatory prayer of Christ for the church of the elect, wherein he also prepared and sanctified himself to be a sacrifice, thereby typified. So also the beating or bruising of the incense before its firing did represent the agony of his soul, with the strong cries and supplications that he offered unto God therein. And we may observe,

Obs. 3. The mediatory intercession of Jesus Christ is a sweet savor unto God, and efficacious for the salvation of the church. The smoke of this perfume was that which covered the ark and mercy- seat. Hereby the law itself, which was contained in the ark, became compliant unto our salvation; for herein Christ was declared to be the end of the law for righteousness unto them that do believe.

Obs. 4. The efficacy of Christ's intercession dependeth on his oblation. It was fire from the altar of burnt-offerings wherewith the incense was kindled.

Obs. 5. The glory of these types did no way answer the glory of the antitype, or that which was represented by them. It is acknowledged that the service of the high priest at and from this golden altar, and his entrance with a cloud of incense into the most holy place, had great glory in it, and was suited to ingenerate a great veneration in the minds of the people; howbeit they were all but carnal things, and had no glory in comparison of the spiritual glory of Christ in the discharge of his office. We are apt in our minds to admire these things, and almost to wish that God had ordained such a service in the gospel, so outwardly glorious. For there is that in it which is suited unto those images of things which men create and are delighted withal in their minds. And besides, they love in divine service to be taken up with such a bodily exercise as carries glory with it, an appearance of solemn veneration. Wherefore many things are found out by men unto these ends. But the reason of all is, because we are carnal. We see not the glory of spiritual things, nor do know how to be exercised in our minds about them with pure acts of faith and love.

Obs. 6. We are always to reckon that the efficacy and prevalency of all our prayers depends on the incense which is in the hand of our merciful high priest. It is offered with the prayers of the saints, Revelation 8:4. In themselves our prayers are weak and imperfect; it is hard toconceive how they should find acceptance with God. But the invaluable incense of the intercession of Christ gives them acceptance and prevalency.

The second thing in this part of the tabernacle mentioned by the apostle is the ark. This he describes,

(1.) From its appellation; “the ark of the covenant:”

(2.) From one particular in its fabric; it was “overlaid round about with gold:”

(3.) From the things that accompanied it, and had no other use but to be laid up by it; “the golden pot that had manna, and Aaron's rod that budded:”

(4.) From what was placed in it, which to preserve was its principal use; “the tables of the covenant.”

This vessel in the Hebrew is called אָרוֹן; as the ark in the flood was called תֵּבָה. But the Greeks render both by χιβωτός as the Latins by arca. This, with the mercy-seat wherewith it was covered, was the most glorious and mysterious utensil of the tabernacle, and afterwards of the temple; the most eminent pledge of the divine presence, the most mysterious representation of the holy properties of his nature in Christ. This, as the heart of all divine service, was first formed; all other things had a relation unto it, Exodus 25:10-11. To treat of the fabric, that is, the materials, dimensions, and fashion of this ark, is not unto our present purpose. For these things the apostle himself here declines, as being no season to treat of them particularly. This he intends in these words, “Which we shall not now speak of.” And their mystical signification he gives afterwards.

(1.) The name of it is “the ark of the covenant.” Sometimes it is called “the ark of the testimony,” Exodus 26:33; Exodus 40:3; Exodus 40:5; most commonly “the ark of the covenant,” Numbers 10:33; Numbers 14:44; Deuteronomy 10:8, etc.; sometimes “the ark of God,” 1Sa 3:3; 1 Samuel 6:2, etc. “The ark of the testimony” it was called, because God called the tables of the covenant by the name of his “testimony,” or that which testified his will unto the people, and, by the people's acceptance of the terms of it, was to be a perpetual witness between God and them, Exodus 25:16; Exodus 31:18, etc. On the same account is it called “the ark of the covenant,” namely, because of what was contained in it, or the tables of the covenant; which, as I have showed elsewhere, were usually called “the covenant” itself. And so they are called “the tables of testimony,” Exodus 31:18; that is, the covenant which was the testimony of God.

And lastly it was called “the ark of God,” because it was the most eminent pledge of the especial presence of God among the people.

(2.) As to the fabric of it, the apostle observes in particular, that it was on every side “overlaid” or “covered with gold,” πάντοθεν, “every way, within and without,” with plates of beaten gold. This, as I said before, was the most sacred and glorious instrument of the sanctuary; yea, the whole sanctuary, as unto its use in the church of Israel, was built for no other end but to be as it were a house and habitation for this ark, Exodus 40:21. Hence sanctification proceeded unto all the other parts of it; for, as Solomon observed, the places were holy whereunto the ark of God came, 2 Chronicles 8:11. And of such sacred veneration was it among the people, so severe was the exclusion of all flesh from the sight of it, the high priest only excepted, who entered that holy place once a year, and that not without blood, as that the nations about took it to be the God that the Israelites worshipped, 1 Samuel 4:8. And it were not difficult to evidence that many of the pretended mysterious ceremonies of worship that prevailed among the nations of the world afterwards, were invented in compliance with what they had heard concerning the ark and worship of God thereby.

This was the most signal token, pledge, or symbol, of the presence of God among the people. And thence metonymically it hath sometimes the name of God ascribed unto it, as some think; and of “the glory of God,” Psalms 78:61. And all neglects about it or contempt of it were most severely punished. From the tabernacle it was carried into the temple built by Solomon, where it continued until the Babylonian captivity; and what became of it afterwards is altogether uncertain.

God gave this ark that it might be a representation of Christ, as we shall show; and he took it away to increase the desire and expectation of the church after him and for him. And as it was the glory of God to hide and cover the mysterious counsels of his will under the old testament, whence this ark was so hidden from the eyes of all men, so under the new testament it is his glory to reveal and make them open in Jesus Christ, 2 Corinthians 3:18.

(3.) In this ark, as it was placed in the tabernacle, the apostle affirmeth that there were three things:

[1.] “The golden pot that had manna,” When the manna first fell, every one was commanded to gather an omer, for his own eating, Exodus 16:16. Hereon God appointed that a pot should be provided which should hold an omer, to be filled with manna, to be laid up before the Lord for their generations, verse 33. There was it miraculously preserved from putrefaction, whereas of itself it would not keep two days unto an end. And it is added, “As the LORD commanded Moses, so Aaron laid it up before the testimony, to be kept,” verse 34. But there is a prolepsis in the words; Aaron is said to do what he did afterwards. For the testimony was not yet given, nor Aaron yet consecrated unto his office. It is not said in this place, where the making of it is appointed, that it was of gold, nor is there any mention of what matter it was made. That it was of gold the apostle here declares, who wrote by inspiration. And the thing is evident itself; for it was to be placed in that part of the sanctuary wherein all the vessels were either of pure gold, or at least overlaid with it, and a pot of another nature would have been unsuitable thereunto. And it was to be made of that which was most durable, as being to be kept for a memorial throughout all generations. The reason of the sacred preservation of this manna in the most holy place was, because it was a type of Christ; as himself declares, John 6:48-51.

[2.] The next thing mentioned is “Aaron's rod that budded.” This rod originally was that wherewith Moses fed the sheep of his father-in-law, Jethro, in the wilderness, which he had in his hand when God called unto him out of the bush. And thereon God ordained it to be the token of the putting forth of his power in the working of miracles, having by a trial confirmed the faith of Moses concerning it, Exodus 4:17. Hereby it became sacred; and when Aaron was called unto the office of the priesthood, it was delivered into his keeping. For on the budding of it, on the trial about the priesthood, it was laid up before the testimony; that is, the ark, Numbers 17:10. That same rod did Moses take from before the testimony when he was to smite the rock with it, and work a miracle; whereof this was consecrated to be the outward sign, Numbers 20:8-11. Hereof the apostle affirms only that it “budded;” but in the story it is, that it “brought forth buds, and bloomed blossoms, and yielded almonds; “being originally cut from an almond tree, Numbers 17:8. But the apostle mentions what was sufficient unto his purpose.

This rod of Moses belonged unto the holy furniture of the tabernacle; because the spiritual Rock that followed them was to be smitten with the rod of the law, that it might give out the waters of life unto the church.

[3.] The last thing mentioned is “the tables of the covenant;” the two tables of stone, cut out by Moses, and written on with the finger of God, containing the ten commandments; which were the substance of God's covenant with the people. This testimony, this covenant, these tables of stone, with the moral law engraven in them, were, by the express command of God, put into the ark, Exodus 25:16; Exodus 25:21; Exodus 40:20; Deuteronomy 10:5. And “there was nothing in the ark save the two tables of stone” with the law written in them, as is expressly affirmed, 1Ki 8:9; 2 Chronicles 5:10. Wherefore, whereas it is said of Aaron's rod and the pot of manna, that they were placed before the testimony, Numbers 17:10, Exodus 16:34, that is, the ark; and that the book of the law was also put into the side of it, that is, laid beside it, Deuteronomy 31:26; and not only are the tables of stone appointed expressly to be put into the ark, but also it is likewise affirmed that “there was nothing in the ark save the two tables of stone;” this place of the apostle hath been exceedingly tortured and perplexed by critics, and all sorts of expositors, with multiplied conjectures, objections, and solutions. I know not that the repetition of them in this place would be of any use. Those who have a mind to exercise themselves about them, do know where to find them. I shall therefore give only that interpretation of the words which, for the substance of it at least, all sober expositors do betake themselves unto. The true, real posture of these things was after this manner: In the closed ark there was nothing at all but the two tables of stone. Before it, or at the ends of it, adjoining unto it, were the pot of manna and the miracle- working rod. Neither of these was of any actual use in the service of God, but only were kept as sacred memorials. Unto this end being placed by it, they were joined unto and reckoned with the ark. This appurtenance of them unto the ark the apostle expresseth by the preposition ἐν, from the Hebrew בְּ. Now this preposition is so frequently

used in the Scripture to signify adhesion, conjunction, approximation, appurtenance of one thing unto another, that it is mere cavilling to assign it any other signification in this place, or to restrain it unto inclusion only, the things themselves requiring that sense. See Job 19:20; Deu 6:7; 1 Samuel 1:24; Hosea 4:3; Joshua 10:10; Matthew 21:12; Luke 1:17. And a multitude of instances are gathered by others

Hebrews 9:5. “And over it the cherubim of glory, shadowing the mercy-seat; of which things we cannot now speak particularly.”

The apostle proceedeth in his description of the immediate appurtenances of the ark. He hath declared what was disposed with reference unto it, as the golden censer; what was before it, as the pot of manna and Aaron's rod; what was within it, namely, the tables of the covenant; now he showeth what was over it: so giving an account of its whole furniture, and all that any way belonged unto it.

Two things he adds, namely,

1. The cherubim;

2. The mercy-seat.

And first he describes the cherubim,

(1.) By their posture; they were “over the ark:”

(2.) By their title; “ cherubim of glory:”

(3.) Their use; they “shadowed the mercy-seat.”

1. The making, form, fashion, and use of these cherubim, are declared, Exodus 25. The signification of the name, and their original shape or form, any further than that they were “alata animata,” “winged creatures,” are not certainly known. Most, as unto the derivation of the name, follow Kimchi; who affirms the letter caph to be servile, and a note of similitude, and the word to signify “a youth or a child.” Such these images are thought to represent; only they had wings instead of arms, as we now usually paint angels; for their bodies, sides, and feet are mentioned in other places, Isaiah 6:2. See Ezekiel 1:5-7, where they are expressly said to have “the shape of a man.” Wherefore, both as they were first framed for the tabernacle, and afterwards for the temple, when their dimensions were exceedingly enlarged, they were of human shape; only with wings, to denote the angelical nature.

There were two of them, one at each end of the ark or mercy-seat. Their faces were turned inwards, one towards another, so as that their wings touched one another. This posture gave unto the whole work of the ark, mercy-seat, and cherubim, the form of a seat, which represented the throne of God. From thence he spake; whence the whole was called דְּבִיו, “the oracle.”

As unto their place and posture, they were over the ark. For these cherubim had feet whereon they stood, 2 Chronicles 3:13. And thesefeet were joined in one continued beaten work unto the ends of the mercy-seat which was upon the ark; wherefore they were wholly over it, or above it, as the apostle here speaks.

As unto the appellation whereby he describes them, it is “cherubim of glory;” that is, say expositors generally, χερουβὶμ ἔνδοξα , “glorious cherubim.” If so, this term is not given them from the matter whereof they were made. Those, indeed, in the tabernacle were of beaten gold, being but of a small measure or proportion, Exodus 25:18. Those in the temple of Solomon were made of the wood of the olive tree, only overlaid with gold; for they were very large, extending their wings unto the whole breadth of the oracle, which was twenty cubits, 1 Kings 6:23-28; 2 Chronicles 3:10-13. But such was the matter of other utensils also, as the candlestick, which yet is not called the candlestick of glory. Nor are they so called from their shape and fashion; for this, as I have showed, most probably was human shape with wings, wherein there was nothing peculiarly glorious. But they are so called from their posture and use; for, stretching out their wings on high, and looking inwards with an appearance of veneration, and so compassing the mercy-seat with their wings, all but the fore part of it, they made a representation of a glorious seat or throne, wherein the majestatical presence of God did sit and reside. And from between these cherubim, above the mercy-seat, it was that God spake unto Moses, and gave out his oracles, Exodus 25:22; as a man on a throne speaks above the place where he sits and rests. Hence may they be called the “glorious cherubim.”

But I must add, that by “glory” here, the majestatical presence of God himself is intended. The cherubim represented the glorious presence of God himself, as he dwelt among the people. So the apostle, reckoning up the privileges of the Hebrews, Romans 9:4, affirms that unto them appertained “the adoption and the glory.” And therein not the ark is intended, although it may be that is sometimes called “the glory;” or signified under that name, as 1 Samuel 4:21-22; Psalms 26:8; but it is God himself in his peculiar residence among the people, that is, in the representation of his presence which is in Christ, who is Immanuel, and therefore called “the glory of Israel,” Luke 2:32. The cherubim being designed to make a representation hereof, as we shall immediately declare, are called the “cherubim of glory.”

As unto their use, it is expressed by κατασκιάζοντα. The Hebrew word in that language is of the masculine gender, but the apostle here useth it in the neuter, as appears by this participle; and so do the LXX. where they make mention of them. This, as some suppose, is done because for the most part they had the form of brute creatures; for so they say they had four faces, of a man, of a lion, of an ox, and of an eagle. But although there was this form in the appearance of them made unto Ezekiel, Ezekiel 1:10; yet was it not so of those images in the tabernacle, nor of them afterwards in the temple. But the only reason of this construction is, that Hebrew word not being translated as unto its signification, but literally transferred into the Greek language, is looked on as indeclinable, as all words foreign unto a language are, and belonging unto the neuter gender.

“Shadowing,” “covering,” “protecting,” סֹכְכִים, Exodus 25:20, “They shall stretch forth their wings on high, covering over the mercy-seat with their wings;” or, “their wings covering over the mercy-seat.” But this office of the cherubim we cannot understand, until we have declared what was that mercy-seat which they so covered over, and which the apostle makes mention of in the last place.

2. The making and frame of it is declared, Exodus 25:17. In the Hebrew it is called capporeth, or cipporeth, from caphar. The verb in Kal signifies “to cover,” “to pitch over,” and thereby to cover, Genesis 6:14. Thence is capporeth, “a covering.” But this cipporeth is rendered by our apostle ἱλαστήριον, a “propitiatory,” a “mercy-seat;” as it is also by the LXX. sometimes, and sometimes by ἐπίθημα , an “imposed covering.” But whereas, in allusion hereunto, the Lord Christ is said to be ἱλαστήριον , Romans 3:25; and ἱλασμός, 1 John 2:2; that sense must be taken in, and so it is constantly rendered by our translation “the mercy-seat.” And in that sense it is derived from cipper in Pihel, which signifies “to remove or take away,” and consequently “to be propitious and merciful in taking away of sin;” as also “to appease,” “atone,” “reconcile,” and “purge,” whereby sin is taken away. See Genesis 32:20, “to appease;” Proverbs 16:14, “to pacify;” Psalms 65:3, “to purge away,” applied to sin, Psalms 78:38, “to forgive iniquities;” Deuteronomy 21:8, “to be merciful;” Psalms 79:9, “to expiate.” Thence is “the day of expiation,” the great day of fast unto the Jews. This is the fast which was said to be over, in the storm that Paul and his companions were in; for it was on the tenth day of the seventh month, about which season navigation is dangerous, Hence cipporeth is rendered ἱλαστήριον, “a mercy-seat.” Yet if we will have respect also unto the first sense of the verb, and its use in Exodus, we may render it “a covering mercy-seat.” The matter of this mercy-seat was of “pure beaten gold;” the measures of it exactly commensurate and answering unto that of the ark; “two cubits and an half the length of it, and a cubit and an half the breadth of it,” Exodus 25:10-16. As unto the use of it, it was put מִלְמָעְלָה עַלאּהָאָרֹן, verse 21, “above upon the ark.” What was the thickness of it, there is no mention. The Jews say it was an hand-breadth; which is not likely. However, it was of considerable substance; for the cherubim were beaten out of it, at its ends, verses 18, 19. For the situation and posture of it, some suppose that it was held in the hands of the cherubim, at a good distance from the ark. And the reason they give for this conjecture is, that so it did best represent a throne. The mercy-seat was as the seat of it, and the ark as the footstool; for so they say it is called when the church is invited to “worship at his footstool,” Psalms 99:5. But this reason indeed everts the supposition which it was produced to confirm. For the ark and mercy-seat being exactly commensurate, and the one placed directly over the other, it could have no appearance of a footstool, which must be placed before the seat itself. Nor is there any mention of the hands of the cherubim, as there is directly of their feet, in those made by Solomon. Nor is it probable they had any, but only wings instead of them; although those in Ezekiel's vision, as they served the providence of God, had “the hands of a man under their wings,” Ezekiel 1:8. Nor could it be called a covering unto the ark, if it were at that distance from it, as this conceit will make it to be.

It was therefore laid immediately on the ark, so as the cherubim were represented to be above the throne; as the seraphim were in Isaiah's vision, Isaiah 6:2. It had, as we observed, the just dimension of the ark. But the ark had “a crown of gold round about” it; that is, on its sides and its ends, Exodus 25:11; Exodus 37:2. But this crown or fringe of gold was so placed on the outsides of it, that it diminished nothing of its proportion of two cubits and a half in length and a cubit and a half in breadth. Wherefore the mercy-seat being exactly of the same measure, it fell in upon it, on the inside of the border or crown of gold.

It remains only that we inquire whether it was itself the covering of the ark, or whether the ark had a covering of its own, which it was placed upon. It is certain that the ark was open when the testimony, or tables of stone with the law written in them, was put into it. And there is no mention of the opening or shutting of it, how it should be closed and fastened when the tables were put into it. These things, I suppose, would not have been omitted, had it had a covering of its own. Besides, it is certain that this propitiatory, and the cherubim belonging thereunto, were never to be separated from the ark; and when the ark was removed and carried by the staves, they were carried upon it. This is evident from hence, because, whereas all the other golden utensils had rings and staves wherewith they were borne, these had none, but must be carried in the hands of men, if they were not inseparable from the ark. And when the men of Beth- shemesh looked into the ark, it doth not appear that they first took off the mercy-seat with the cherubim, and then brake up the covering of the ark; but only lifted up the mercy-seat by the cherubim, which opened the ark, and discovered what was therein, 1 Samuel 6:19.I do judge, therefore, that this mercy-seat was the only covering of the ark above, falling in close within the crown of gold, exactly answering it in its dimensions. Out of this mercy-seat, of the same substance with it, and contiguous unto it, the cherubim being formed, their wings which were above, some distance from it, being turned towards it, did overshadow it, giving a representation of a glorious throne.

This is a brief description of the utensils of the most holy place. The ark, which was as the heart and center of the whole, was placed at the west end of it, with its ends towards the sides of the place, the face as unto the entrance, and the back part unto the west end. Before it was placed the pot of manna, and the rod that budded, as afterwards; at one end of it was placed the book of the law. In the ark was the testimony, or the two tables of stone with the law written in them by the finger of God, and nothing else. When they were put into it, it was covered with the mercy-seat, and that shadowed with the wings of the cherubim. At the entrance into it was the golden altar of incense, with the golden censer; which although, as our apostle shows, it did in its use principally respect the service of this part of the tabernacle, yet could not be placed within the veil, because the high priest was not to enter himself until he had raised a cloud of incense, through which he entered.

The apostle having given this account of the sanctuary in both parts of it, and what was contained in them, adds, “Of which we now cannot speak particularly;” or rather, “Concerning which things it is not now a season to speak particularly,” or of the several parts of it, one by one. And the reason hereof was, because he had an especial design to manage, from the consideration of the whole fabric, the service of the high priest in it; which the particular consideration of each part by itself would have too much diverted him from. Howbeit he plainly intimates that all, and every one of them in particular, were of singular consideration, as typical of the Lord Christ and his ministry. For unto this end doth he reckon them up in order. Only it seemed good unto the Holy Ghost not to give unto the church a particular application of them in this place, but he hath left it unto our humble diligence to seek after it out of the Scripture, according unto the analogy of faith, and such rules of the interpretation of those mysteries as himself giveth, in the ensuing declaration of their nature, use, and end in general. This, therefore, I shall briefly endeavor; yet so as, according unto the example of the apostle, not to divert from the especial design of the place.

As was said before so must I say again, expositors either pass by these things without any notice, or indulge unto various conjectures, without any certain rule of what they assert. Those of the Roman church are generally so taken up with their fourfold sense of the Scripture, literal, allegorical, tropological, and anagogical, wherein for the most part they know not how to distinguish one from another, that they wrest this and the like passages unto what sense they please. I shall keep myself unto a certain rule, and where that will not guide me, I shall not venture on any conjectures.

When Ezekiel had his vision of God in the administration of his providence, he says of it,

“This was the appearance of the likeness of the glory of the Lord,” Ezekiel 1:28.

And we may say of this holy place with its furniture, ‘This was the appearance of the likeness of the glory of the LORD in the administration of grace.'

Why God would in this manner, by these means, represent himself and the glory of his grace absolutely, we can give no reason but his own holy will and infinite wisdom. But this we find he did, and that with great solemnity. For first he made a glorious representation of it immediately by his own power in the mount. He showed a pattern of it in the mount; which was not only an exemplar of what he would have framed here below, but expressive of the idea in his own mind of good things to come. And thereon he gave command that it should in all things be made exactly according unto that pattern, enabling certain persons with wisdom, skill, and understanding so to do. And some things we may observe concerning the whole in general.

1. The nature of the things themselves, or the materials of the whole, being earthly, and the state of the church unto whose service it was allotted being imperfect, and designed so to be, two things did necessarily follow thereon:

(1.) That sundry concernments of it, as the outward shape, form, and dimensions both of the tabernacle and all its utensils, were accommodated unto the present state of the church. Hence were they made outwardly glorious and venerable; for the people being comparatively carnal, were affected with such things. Hence were they all portable also, at their first institution, to comply with the state of the people in the wilderness; whence alterations were made in all of them, excepting the ark and mercy-seat, on the building of the temple. In these things, therefore, we are not to seek for any mystical signification, for they were only in compliance with present use. They served, as the apostle immediately declares, unto the use of “carnal ordinances,” which were to continue unto the time of reformation only.

(2.) That the resemblance of heavenly things in them was but dark and obscure, as the apostle expressly affirms, Hebrews 10:1. This both the nature of the things themselves, being earthly and carnal, with that state wherein the church was to be kept unto the fulness of time, did require.

2. This yet is certain and indubitable, which gives us our stable rule of the interpretation of their significancy, that God chose this way and these means to represent his glorious presence in and with the LORD Christ, unto all the ends of his mediation. For with respect unto them it is said that “in him dwelleth all the fullness of the Godhead bodily,” Colossians 2:9; namely, as it dwelt typically in the tabernacle by the outward pledges of his especial presence. Whence he concludes that they were all “a shadow,” whereof “the body was Christ,” verse 17. But we need seek for no further testimony hereunto than the express design of the apostle in this place. For his whole discourse, in this and the ensuing chapter, is to manifest the representation of Christ in them all. And those who would have only an application to be made of something unto Christ by way of accommodation or allusion, as the Socinians contend, do reject the wisdom of God in their institution, and expressly contradict the whole scope of the apostle. We have, therefore, nothing else to do but to find out the resemblance which, as an effect of divine wisdom, and by virtue of divine institution, was in them unto God's being in Christ reconciling the world unto himself. And to this end the things ensuing may be observed:

(1.) The spring, the life and soul of all this service, was the decalogue, “the ten words,” written in tables of stone, called “the tables of the covenant.” This is the eternal, unalterable rule of our relation unto God as rational creatures, capable of moral obedience and eternal rewards. Hereunto all this service related, as prefiguring the way whereby the church might be freed from the guilt of its transgression, and obtain the accomplishment of it in them and for them. For,

[1.] It was given and prescribed unto the people, and by them accepted, as the terms of God's covenant, before any of these things were revealed or appointed, Deuteronomy 5:2-27. Wherefore all these following institutions did only manifest how that covenant should be complied withal and fulfilled.

[2.] It was written in tables of stone, and those renewed after they were broken, before any of these things were prepared or erected, Exodus 34:1. God, by the occasional breaking of the first tables, on the sin of the people, declared that there was no keeping, no fulfilling of that covenant, before the provision made in these ordinances was granted unto the people.

[3.] The ark was made and appointed for no other end but to preserve and keep these tables of the covenant, or testimony of God, Exodus 25:16. And it was hereon the great token and pledge of the presence of God among the people, wherein his glory dwelt among them. So the wife of Phinehas the priest made the dying confession of her faith: she said,” The glory is departed from Israel, for the ark of God is taken,” 1 Samuel 4:22. Wherefore,

[4.] All other things, the whole tabernacle, with all the furniture, utensils, and services of it, were made and appointed to minister unto the ark; and when the ark was removed from them they were of no use nor signification. Wherefore, when it was absent from the tabernacle, “all the house of Israel lamented after the LORD,” 1 Samuel 7:2; for the remaining tabernacle was no longer unto them a pledge of his presence. And therefore, when Solomon afterwards had finished all the glorious work of the temple, with all that belonged unto it, “he assembled all the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, that they might bring up the ark of the covenant into its place” in the temple, 1 Kings 8:1-4. Before this was done, all that glorious and costly structure was of no sacred use. This order of things doth sufficiently evidence that the spring of all these services lay in the tables of the covenant.

(2.) This law, as unto the substance of it, was the only law of creation, the rule of the first covenant of works; for it contained the sum and substance of that obedience which is due unto God from all rational creatures made in his image, and nothing else. It was the whole of what God designed in our creation unto his own glory and our everlasting blessedness. What was in the tables of stone was nothing but a transcript of what was written in the heart of man originally; and which is returned thither again by the grace of the new covenant, Jeremiah 31:33; 2 Corinthians 3:3.

(3.) Although this law as a covenant was broken and disannulled by the entrance of sin, and became insufficient as unto its first ends, of the justification and salvation of the church thereby, Romans 8:3; yet as a law and rule of obedience it was never disannulled, nor would God suffer it to be. Yea, one principal design of God in Christ was, that it might be fulfilled and established, Matthew 5:17-18; Romans 3:31. For to reject this law, or to abrogate it, had been for God to have laid aside that glory of his holiness and righteousness which in his infinite wisdom he designed therein. Hence, after it was again broken by the people as a covenant, he wrote it a second time himself in tables of stone, and caused it to be safely kept in the ark, as his perpetual testimony. That, therefore, which he taught the church by and in all this, in the first place, was, that this law was to be fulfilled and accomplished, or they could have no advantage of or benefit by the covenant.

(4.) This law was given unto the people with great dread and terror. Hereby were they taught, and did learn, that they were no way able of themselves to answer or stand before the holiness of God therein. Hereon they desired that, on the account thereof, they might not appear immediately in the presence of God, but that they might have a mediator to transact all things between God and them, Deuteronomy 5:22-27.

(5.) God himself by all ways declared, that if he should deal with the people according unto the tenor and rigor of this law, they could not stand before him. Wherefore on all occasions he calls them to place their confidence, not in their own obedience thereunto, but in his mercy and grace. And that this was their faith, themselves professed on all occasions. See Psalms 130:3-4; Psalms 143:2.

(6.) All this God instructed them in, by those mystical vessels of the most holy place. For after the tables were put into the ark, as under his eye and in his presence, he ordained that it should be covered with the mercy-seat. For hereby he did declare both that the law was to be kept and fulfilled, and yet that mercy should be extended unto them.

(7.) This great mystery he instructed them in three ways:

[1.] In that the covering of the ark was a propitiatory, a mercy-seat; and that its use was to cover the law in the presence of God. This was a great instruction; for if God should mark iniquities according unto the law, who should stand?

[2.] In that the blood of the atonement for sin was brought into the holy place and sprinkled on the mercy-seat, Leviticus 16:14. And this was done seven times, to denote the perfection of the reconciliation that was made. And herein were they also taught, that the covering of the law by the mercy-seat, so as that mercy and pardon might be granted notwithstanding the sentence and curse of the law, was from the atonement made for sin by the expiatory sacrifice.

[3.] By the cloud of incense that covered both ark and mercy-seat, testifying that God received from thence a savor of rest, Leviticus 16:13.

(8.) The cherubim, or angels under that denomination, were the ministers of God in executing the curse and punishment on man when, after his sin, he was driven out of the garden of God, Genesis 3:24. Hence ensued a fear and dread of angels on all mankind, which they abused unto manifold superstitions. But now, to testify that all things in heaven and earth should be reconciled and brought under one head, Ephesians 1:10, there was a representation of their ministry in this great mystery of the law and the mercy-seat. Wherefore they are ready unto the ministry of the church of mankind, all things being now reconciled, Hebrews 1:14, purely with respect unto the mercy-seat which their faces were turned towards, and which they shadowed with their wings.

(9.) Yet was this mystery so great, namely , that which was represented by these types, that the angels themselves were to bow down to look into it, 1 Peter 1:12. So are they here represented in a posture of admiration and adoration. And in their overshadowing of the mercy-seat with their wings, they declared how this mystery in the fullness of it was hid from the eyes of all men. See Ephesians 3:8-12.

(10.) The ground was originally blessed of God, to bring forth food for man, for the preservation of his life in that state and condition wherein he was to live unto God according unto the covenant of works, Genesis 1:29; but upon the entrance of sin it was cursed, neither are the fruits of it any more a token or pledge of the favor of God, nor are they sufficient to maintain a life unto God, Genesis 3:17-18. Wherefore God declared that there must be bread given the church from heaven, which might maintain a spiritual life in them. This God did by giving them manna in the wilderness. And that all instructions in grace and mercy might be reduced into a head in this holy place, because of that whereof it was a type, a potfilled with it was placed for a memorial in this holy place, before the ark and mercy-seat. See Psalms 78:24-25; John 6:31. Hereby were they taught to look for the bread of life from heaven, which should maintain them in their spiritual, and nourish them unto eternal life.

(11.) When the whole church was ready to perish for want of water, a rock was smitten with the rod of Moses, which brought water out of it unto their refreshment. God taught them thereby that the Rock of Ages was to be smitten with the rod of the law, that the waters of life might be brought forth thereby, 1 Corinthians 10:4. Wherefore this rod also was laid up for an instructive memorial before the ark.

In all these things did God instruct the church by the tabernacle, especially by this most holy place, the utensils, furniture, and services of it. And the end of them all was, to give them such a representation of the mystery of his grace in Christ Jesus as was meet for the state of the church before his actual exhibition in the flesh. Hence he is declared in the gospel to be the body and substance of them all. And I shall endeavor, with all humble reverence, to make that application of them unto him which Scripture light guides us unto.

1. In his obedience unto God according unto the law he is the true ark, wherein the law was kept inviolate; that is, was fulfilled, answered, and accomplished, Matthew 5:17; Romans 8:3; Romans 10:4. Hence by God's gracious dealing with sinners, pardoning and justifying them freely, the law is not disannulled, but established, Romans 3:31. That this was to be done, that without it no covenant between God and man could be firm and stable, was the principal design of God to declare in all this service; without the consideration whereof it was wholly insignificant. This was the original mystery of all these institutions, that in and by the obedience of the promised seed, the everlasting, unalterable law should be fulfilled. In him, as the Jews speak, was the “law restored unto its pristine crown,” signified by that crown of gold which was round about the ark wherein the law was kept. Then had the law its crown and glory, when it was fulfilled in Christ. This the church of Israel ought to have learned and believed, and did so whilst they continued to pray for mercy “for the Lord's sake,” as Daniel 9:17. But afterwards, when they rejected the knowledge hereof, and adhered unto the law absolutely as written in tables of stone, they utterly perished, Romans 9:31-33; Romans 10:2-3. And they do all yet, what lieth in them, return unto the material ark and tables of stone, who reject the accomplishment of the law in and by Jesus Christ.

2. He was the mercy-seat; that is, he was represented by it. So the apostle speaks expressly, “God set him forth to be ἱλαστήριον ,” Romans 3:25, “a propitiation;” that is, to answer the mercy-seat and what was signified thereby. And this was to cover the law under the eye of God. He interposeth between God and his throne and the law, that he may not enter into judgment with us in pursuit of the curse of it. The law required obedience, and threatened the curse in case of disobedience. With respect unto the obedience which it required, Christ was the ark in whom it was fulfilled; and with respect unto the curse of the law, he was the mercy-seat or propitiation whereby atonement was made, that the curse should not be inflicted, Galatians 3:13.

3. It was his blood in figure that was carded into the holy place to make atonement, as the apostle declares at large in this chapter. The efficacy of his blood, when he offered himself an expiatory sacrifice for sin unto God, prevailed for an atonement in the holy place not made with hands. See Hebrews 10:11-14.

4. It is his intercession that is the cloud of incense which covers the ark and mercy-seat. This gives a continual sweet savor unto God from his oblation, and renders acceptable all the worship of the church in their approaches unto him, Revelation 8:3. These things did God instruct the church in by types and figures, to prepare their faith for the receiving of him at his actual oblation. And on the representation so made of him, all that truly believed lived in the expectation of him and longing after him, with the departure of these shadows of good things to come, Song of Solomon 2:17; Song of Solomon 8:14; Luke 10:24; 1 Peter 1:10-11. And the refusal of this instruction was that which ruined this church of the Hebrews.

5. It was He who took off the original curse of the law, whose first execution was committed unto the cherubim, when man was driven out of the garden, and kept from all approaches unto the tree of life. Hereby he made reconciliation between them and the elect church of God, Ephesians 1:10. Hence have they now a ministry with respect unto the mercy-seat, for the good of “the heirs of salvation,” Hebrews 1:14.

6. He was the bread of life, typed by the manna kept in the golden pot before the mercy-seat; for he alone is the nourishment of the spiritual life of men. The mystery hereof himself at large declares, John 6:31-35. This were they taught to expect in the memorial of that heavenly food which was preserved in the sanctuary.

7. He was that spiritual rock which was smitten with the rod of Moses, the curse and stroke of the law. Hereon the waters of life flowed from him, for the quickening and refreshment of the church, 1 Corinthians 10:3-4.

Thus was the Lord Christ all and in all from the beginning. And as the general design of the whole structure of the tabernacle, with all that belonged thereunto, was to declare that God was reconciled to sinners, with a blessed provision for the glory of his holiness and the honor of the law, which is in and by Jesus Christ alone; so every thing in it directed unto his person, or his grace, or some act of his mediation. And two things do now attend all these institutions:

1. As they are interpreted by gospel light, they are a glorious representation of the wisdom of God, and a signal confirmation of faith in Him who was prefigured by them.

2. Take them in themselves, separated from this end, and they give no representation of any one holy property of the nature of God, nothing of his wisdom, goodness, greatness, love, or grace; but are low and carnal, base and beggarly.

And that we may have a due apprehension of them, some things in general concerning them may be considered.

1. The whole scheme, frame, fashion, use, and service of the tabernacle, with all that belonged thereunto, was a mere arbitrary effect of the sovereign will and pleasure of God. Why he would by this way and by these means declare himself appeased unto the church, and that he would graciously dwell amongst them; why he would by them type out and prefigure the incarnation and mediation of Christ, no other reason can be given but his own will, which in all things is to be adored by us. Other ways and means unto the same ends were not wanting unto divine wisdom, but this in the good pleasure of his will he determined on. In the supreme authority of God was the church absolutely to acquiesce whilst it was obliged unto the observation of these ordinances, and other reason of them they could not give. And whereas their use is now utterly ceased, yet do they abide on the holy record, as some think the fabric of heaven and earth shall do after the final judgment, to be monuments of his wisdom and sovereignty. But the principal ends of the preservation of this memorial in the sacred record are two:

(1.) That it may be a perpetual testimony unto the prescience, faithfulness, and power of God. His infinite prescience is testified unto, in the prospect which therein he declares himself to have had of the whole future frame of things under the gospel, which he represented therein; his faithfulness and power, in the accomplishment of all those things which were prefigured by them.

(2.) That it might testify the abundant grace and goodness of God unto the church of the new testament, which enjoyeth the substance of all those spiritual things, whereof of old he granted only the types and shadows. Wherefore,

2. It must be acknowledged, that the instruction given by these things into the mysteries of the will of God, and consequently all those teachings which were influenced and guided by them, were dark, obscure, and difficult to be rightly apprehended and duly improved. Hence the way of teaching under the old testament was one reason for the abolishing of that covenant, that a more effectual way of instruction and illumination might be introduced. This is declared at large in the exposition of the preceding chapter. There was need for them all to go up and down, every one unto his brother, and every one unto his neighbor, saying, “Know the LORD;” for the true knowledge of him, and of the mysteries of his will, was by these means very difficult to be obtained. And now that the Jews have lost all that prospect unto the promised seed which their forefathers had in these things, it is sad to consider what work they make with them. They have turned the whole of all legal institutions into such an endless, scrupulous, superstitious observance of carnal rites, in all imaginable circumstances, as never became the divine wisdom to appoint, as is marvellous that any of the race of mankind should enbondage themselves unto. Yea, now that all things are plainly fulfilled in Christ, some among ourselves would have the most of them to have represented heaven and the planets, the fruits of the earth, and I know not what besides. But this was the way which the infinite wisdom of God fixed on for the instruction of the church in the state then allotted unto it.

3. This instruction was sufficient unto the end of God, in the edification and salvation of them that did believe. For these things being diligently and humbly inquired into, they gave that image and resemblance of the work of God's grace in Christ which the church was capable of in that state, before its actual accomplishment. Those who were wise and holy among them, knew full well that all these things in general were but types of better things; and that there was something more designed of God in the pattern showed unto Moses than what they did contain. For Moses made and did all things

“for a testimony unto what should be spoken afterwards,” Hebrews 3:5.

In brief, they all of them believed that through the Messiah, the promised seed, they should really receive all that grace, goodness, pardon, mercy, love, favor, and privilege, which were testified unto in the tabernacle and all the services of it. And because they were not able to make distinct, particular applications of all these things unto his mediatory actings, their faith was principally fixed on the person of Christ, as I have elsewhere demonstrated. And with respect unto him, his sufferings, and his glory, they diligently inquired into these things, 1 Peter 1:11. And this was sufficient unto that faith and obedience which God then required of the church. For,

4. Their diligent inquiry into these things, and the meaning of them, was the principal exercise of their faith and subjection of soul unto God; for even in these things also did “the Spirit testify beforehand the sufferings of Christ, and the glory that did follow.” And as the exercise of faith herein was acceptable unto God, so the discoveries of grace which they received therein were refreshing unto their souls; for hereby they often saw the King in his beauty, and beheld the pleasant land, which as far off, Isaiah 33:17.

5. That worship which was outwardly performed in and by these things was full of beauty and glory, 2 Corinthians 3. It was also suited to beget a due reverence of the majesty and holiness of God. It was God's way of worship, it was God's order; and so had characters of divine wisdom upon it. Wherefore, although the people were originally obliged unto the observance of it by the mere sovereign will and pleasure of God, yet the things themselves were so beautiful and glorious, as nothing but the substance of the things themselves in Christ could excel. This made the devil as it were steal away so many rites of the tabernacle worship, and turn them unto his own use in the idolatry of the nations.

6. It is a sad instance of the degeneracy of the corrupted nature of man, that whereas all these things were appointed for no other end but to signify beforehand the coming of Christ, his sufferings, and the glory that ensued; the principal reason why the church of the Jews rejected him at his coming was, that they preferred these institutions and their carnal use above and before him who was the substance and life of them all. And no otherwise will it fall out with them all who prefer any thing in religion before him, or suppose that any thing is accepted with God without him. Some things we may also observe in general, for our own instruction, from what we have discoursed on this occasion:

Obs. 7. Although the sovereign will and pleasure of God be the only reason and original cause of all instituted worship, yet there is, and ever was, in all his institutions, such an evidence of divine wisdom and goodness as gives them beauty, desirableness, and usefulness unto their proper end. There is that in them which, unto an enlightened mind, will distinguish them for ever from the most plausible inventions of men, advanced in the imitation of them. Only a diligent inquiry into them is expected from us, Psalms 111:2-3. When men have slight considerations of any of God's institutions, when they come unto them without a sense that there is divine wisdom in them, that which becomes him from whom they are, it is no wonder if their glory be hid from them. But when we diligently and humbly inquire into any of the ways of God, to find out the characters of his divine excellencies that are upon them, we shall obtain a satisfying view of his glory, Hosea 6:3.

Obs. 8. All the counsels of God concerning his worship in this world, and his eternal glory in the salvation of the church, do center in the person and mediation of Christ. The life, glory, and usefulness of all things whereof we have discoursed, arose from hence, that there was in them all a representation of the person and mediation of Christ. Hereunto were they designed by divine wisdom. In him alone is God well pleased; in him alone will he be glorified.