Hebrews 9:8

Τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ ἁγίου μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν.

Τοῦτο δηλοῦντος. Vulg. Lat., “hoe significante,” “hoc declarante,” “hoc innuente.” Syr., בְּהָדָא מַוְדְעָא “by this manifesting.” “Manifestans,” “patefaciens,” “notum faciens;” “making known.” Δῆλος, is “openly manifest.” Καὶ τυφλῷ δῆλον, “which a blind man may see.” And δηλόω, is “manifestly, plainly, perspicuously to declare.”

Μήπω πεφανερῶσθαι. Vulg. Lat., nondum propalatam esse, made palam, “open,” “manifest.” Syr., לָא אֶתְגַלְיַת עַדכִיל, “not yet revealed.”

“Manifestata,” “facta manifests;” “not made evidently to appear.”

Τὴν τῶν ἁγίων ὁδόν. Vulg. Lat., “viam sanctorum,” “the way of the holies.” Beza, “viam ad sacrarium,” “the way into the sanctuary.” “Viam in sancta sanctorum,” “the way into the most holy place.” None suspect ἁγίων to be of the masculine gender.

᾿Εχούσης στάσιν. Vulg. Lat., “habente statum,” “having” or “continuing its state or condition.” And στάσις is sometimes so used; “having its station;” “adhuc consistente,” as yet abiding, continuing its state, standing, consisting.

Hebrews 9:8. The Holy Ghost this signifying, [Syr., signifying hereby, evidently declaring,] that the way into the holiest of all [the way of the most holy place, of the holies] was not as yet made manifest, whilst yet the first tabernacle was standing, [kept its station] .

The apostle in this verse enters on a declaration of the use which he designed to make of the description of the tabernacle, its furniture and its utensils, which he had before laid down. Now, this was not to give a particular account of the nature, use, and signification of every thing in it, which he declined in his close of the recounting of them, affirming that it belonged not to his purpose to treat of them particularly on this occasion, but from the consideration of the whole, in its structure, order, and services, he would prove the dignity, pre-eminence, and efficacy of the priesthood and sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the church in the removal of the one and introduction of the other.

The first inference which he makes unto this purpose is laid down in this verse. And it is taken from what he had observed immediately before concerning the time and manner of the high priest's entrance into the most holy place. It was done by him alone, and that only once a-year, and that not without the blood of the sacrifices which he offered. None of the people were ever suffered to draw nigh thereunto; nor might the rest of the priests themselves come into the sanctuary, the place of their daily ministration, whilst the high priest went in, and was in the most holy place.

‘In this order, this disposal of the institutions of divine service,'saith he, ‘there was that instruction provided for the use of the church which I shall now declare.'And three things he expresseth with respect hereunto:

1. Who gave that instruction; it was the Holy Ghost.

2. The way whereby he gave it; it was by the manifest signification of his mind, in and by what he did, appointed, ordered, or prescribed.

3. What was the instruction he gave; namely, “that the way into the holiest of all was not yet made manifest, whilst the first tabernacle was standing.”

And concerning this we must inquire,

1. What is here intended by “the holiest of all.”

2. What is the “way into this holiest of all,” or “the way of the holies.”

3. How this way was “manifest,” and how it was “not manifest.”

4. What was the duration of that state wherein this way was not manifest; namely, “whilst the first tabernacle was standing.”

First, The author of this instruction was the Holy Ghost: “The Holy Ghost this signifying;” that is, saith Grotius, “Deo per affiatum suum Mosi haec prsecipiente.” So they speak by whom the divine personality of the Holy Ghost is denied. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the church, is a person. For acts of understanding, will, power, and authority, such as these are, are the acts of a person. We intend no more by a person, but one that hath an understanding, will, and power of his own, which he is able to act and exert. Moreover, he is a divine person. For he who by his authority and wisdom disposed of the worship of God under the old testament, so as it might typify and represent things afterwards to come to pass and be revealed, is so, and none other. He who doth these things, and can do them, is he in whom we believe, the Holy Spirit. And as he is the immediate author and appointer of all divine worship, so there are characters of his wisdom and holiness on all the parts of it.

Secondly, The way whereby he gave this instruction was by the signification of the things intended, “signifying, declaring manifestly, evidently, openly.” He did it not by any especial revelation made unto Moses about it, he did not in words declare it, or express it as a doctrinal truth; but this signification was made in the nature and order of the things appointed by him. The framing of the tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first tabernacle, whereinto the priests did enter every day, accomplishing the divine services that God required. Howbeit in that tabernacle there were not the pledges of the gracious presence of God, it was not the especial residence of his glory: but the peculiar habitation of God was separated from it by a veil; and no person living might so much as look into it, on pain of death. But yet, lest the church should apprehend that indeed there was no approach, here or hereafter, for any person into the gracious presence of God, he ordained that once a-year the high priest, and he alone, should enter into that holy place with blood. Hereby he plainly signified that an entrance there was to be, and that with boldness, thereinto. For unto what end else did he allow and appoint that once a-year there should be an entrance into it by the high priest, in the name of and for the service of the church? But this entrance being only once a-year, by the high priest only, and that with the blood of atonement, which was always to be observed whilst that tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe,

Obs. 1. That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the church in all the mysteries of faith and obedience. How eminent was the divine wisdom of the Holy Ghost in the structure and order of this tabernacle! What provision of instruction for the present and future use of the church was laid up and stored in them! What but infinite wisdom and prescience could order things so in their typical signification? He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship; yet can he find nothing therein but what the wisdom and contrivance of men might attain unto; at least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as unto their signification and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them but it infinitely transcends all human wisdom and projection. He alone in whose divine understanding the whole mystery of the incarnation of the Son of God and his mediation did eternally reside, could institute and appoint these things. And to instruct us unto a humble adoration of that wisdom, is the framing of the whole fabric, and the institution of all its ordinances, contained in the sacred record for the use of the church.

Obs. 2. It is our duty with all humble diligence to inquire into the mind of the Holy Ghost in all ordinances and institutions of divine worship. Want hereof lost the church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoined unto them. Unto this day the Jews perplex themselves in numberless curious inquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observation of the services of it. And they have multiplied determinations about them all, and every minute circumstance of them, so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions. But in the meantime, as unto the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yea, hardness and blindness are so come upon them unto the utmost, that they will not believe or apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein, whilst they profess to know God, are they abominable and disobedient. For no creatures can fall into higher contempt of God than there is in this imagination, namely, that the old institutions had nothing in them but so much gold and silver, and the like, framed into such shapes, and applied to such outward uses, without regard unto things spiritual and eternal. And it is a great evidence of the apostate condition of any church, when they rest in and lay weight upon the external parts of worship, especially such as consist in corporeal observances, with a neglect of spiritual things contained in them, wherein are the effects of divine wisdom in all sacred institutions.

And whereas the apostle affirms that this frame of things did plainly signify (as the word imports) the spiritual mysteries which he declares, it is evident with what great diligence we ought to search into the nature and use of divine institutions Unless we are found in the exercise of our duty herein, the things which in themselves are plainly declared will be obscure unto us, yea, utterly hidden from us. For what is here said to be clearly signified, could not be apprehended but by a very diligent search into and consideration of the way and means of it. It was to be collected out of the things he ordained, with the order of them, and their respect unto one another. Most men think it not worth while to inquire with any diligence into sacred institutions of divine worship. If any thing seem to be wanting or defective therein, if any thing be obscure and not determined, as they suppose, in the express words, without more ado they supply it with somewhat of their own. But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost as he hath in any place given of them; and those who with humility and diligence do exercise themselves therein, shall find plain, satisfactory significations of his mind and will in such things as others are utterly ignorant of.

Thirdly, That which the Holy Ghost did thus signify and instruct the church in, (the τοῦτο, “this,” in the words,) was, “that the way into the most holy place” (“the way of the holies”) “was not yet made manifest.” And for the explication hereof we must consider the things before proposed:

1. What the apostle intends by “the holies.” It is generally supposed by expositors that it is heaven itself which is hereby intended. Hence some of the ancients, the schoolmen, and sundry expositors of the Roman church, have concluded that no believers under the old testament, none of the ancient patriarchs, Abraham, Isaac, or David, were admitted into heaven whilst the first tabernacle stood; that is, until the ascension of Christ. Hereon they framed a limbus for them in some subterranean receptacle, whither they suppose the soul of Christ went, when it is said that he “descended into hell,” where they were detained, and whence by him they were delivered. But whatever becomes of that imagination, the most learned expositors of that church of late, such as Ribera, Estius, Tena, Maldonate, A Lapide, do not fix it on this text; for the supposition whereon it is founded is wholly alien from the scope of the apostle, and no way useful in his present argument. For he discourseth about the privileges of the church by the gospel and priesthood of Christ in this world, and not about its future state and condition. Besides, he says not that there was no entrance into the holies during that season, but only that “the way of it was not yet manifest.” Wherefore they might enter into it, although the way whereby they did so was not yet openly declared; for they had but a shadow, or dark, obscure representation of good things to come. And this is the interpretation that most sober expositors do give of the words: Heaven with eternal blessedness was proposed unto the faith, hope, and expectation of the saints under the old testament. This they believed, and in the hope of it walked with God, as our apostle proves at large, Hebrews 11. Howbeit the way, that is, the means and cause of communicating the heavenly inheritance unto them, namely, by the mediation and sacrifice of Christ, was but obscurely represented; not illustriously manifested, as it is now, life and immortality being brought to light by the gospel. And as these things are true, so this interpretation of the words being consonant unto the analogy of faith, is safe, only we may inquire whether it be that which is peculiarly intended by the apostle in this place or no.

The comment of Grotius on these words is, that the apostle signifies “superaetherias sedes. Via eo ducens est evangelium, praecepta habens vere coelestia Eam viam Christus primus patefecit; aditumque fecit omnibus ad summum coelum. Pervenient quidem, eo, Abrahamus, Isaacus, Jacobus, ut videre est, Matthew 8:11, et alii viri eximii, ut videbimus infra, cap. 11:40. Sed hi eo pervenient quasi per machinam, non per viam; extraordinaria quadam et rara Dei dispensatione.” But these things are most remote from the mind of the Holy Ghost, not only in this place, but in the whole Scripture also. For,

(1.) How far the gospel is this “way into the holiest” shall be declared immediately. That it is so because of the heavenly precepts which it gives, that is, which were not given under the old testament, is most untrue. For the gospel gives no precepts of holiness and obedience that were not for the substance of them contained in the law. There is no precept in the gospel exceeding that in the law, “Thou shalt love the LORD thy God with all thy heart, and thy neighbor as thyself.” Only the gospel adds new motives unto obedience, new encouragements and enforcements of it, with directions for its due performance.

(2.) That Christ should be no otherwise the way but only as he revealed and declared the gospel and the precepts of it, is not only untrue and injurious unto the honor of Christ, but directly contrary unto the design of the apostle in this place. For he is treating of the sacerdotal office of Christ only, and the benefit which the church doth receive thereby; but the revelation of the doctrine or precepts of the gospel was no duty of that office, nor did it belong thereunto. That he did as the prophet of the church; but all his sacerdotal actings are towards God in the behalf of the church, as hath been proved.

(3.) That the ancient patriarchs went to heaven by a secret engine, and that some of them only in an extraordinary way, is plainly to deny that they were saved by faith in the promised Seed, that is, to affirm that they were not saved by the mediation of Christ; which is contrary unto the whole economy of God in the salvation of the church, and to many express testimonies of the Scripture. These Socinian fictions do not cure but corrupt the word of God, and turn away the minds of men from the truth unto fables. We shall therefore yet further inquire into the true meaning of the Holy Ghost in these words.

The apostle by ἁγίων here, ὁδὸν τῶν ἁγίων , intends the same with what, verse 3, he called ἅγια τῶν ἁγίων , “the holy of holies,” the second part of the sanctuary; whereinto the high priest alone could enter once a-year, as he declares in the foregoing verse: only whereas he there spake of the material fabric of the tabernacle, and the things contained in it, here he designs what was signified thereby; for he declares not what these things were, but what the Holy Ghost did signify in and by them. Now, in that most holy place were all the signs and pledges of the gracious presence of God, the testimonies of our reconciliation by the blood of the atonement, and our peace with him thereby. Wherefore, to enter into these holies, is nothing but an access with liberty, freedom, and boldness, into the gracious presence of God, on the account of reconciliation and peace made with him. This the apostle doth so plainly and positively declare, Hebrews 10:19-22, that I somewhat admire so many worthy and learned expositors should utterly miss of his meaning in this place. The “holies,” then, is the gracious presence of God, whereunto believers draw nigh in the confidence of the atonement made for them, and of acceptance thereon. See Romans 5:1-2; Ephesians 2:14-18; Hebrews 4:14-16; Hebrews 10:19. The atonement being made, and received by faith, conscience being purged, bondage and fear being removed, believers do now under the gospel enter with boldness into this gracious presence of God.

2. We must consider what is the “ way” into these holies, which was “not yet made manifest.” And here also expositors indulge unto many conjectures, very needlessly, as I suppose; for the apostle doth elsewhere expressly declare himself, and interpret his own meaning, namely, Hebrews 10:19-20. This way is no other but the sacrifice of Christ, the true high priest of the church. For by the entrance of the high priest into the most holy place with blood the Holy Ghost did signify that the way into it, namely, for believers to enter by, was only the one true sacrifice which he was to offer and to be. And accordingly, to give an indication of the accomplishment of this type, when he expired on the cross, having offered himself unto God for the expiation of our sins, the veil of the temple, which enclosed and secured this holy place from any entrance into it, was rent from the top to the bottom, whereby it was laid open unto all, Matthew 27:51. And an evidence this is that the Lord Christ offered his great expiatory sacrifice in his death here on earth, a true and real sacrifice; and that it was not an act of power after his ascension, metaphorically called a sacrifice, as the Socinians dream. For until that sacrifice was offered the way could not be opened into the holies; which it was immediately after his death, and signified by the rending of the veil. This is ὁδὸς τῶν ἁγίων, the only way whereby we enter into the most holy place, the gracious presence of God, and that with boldness.

3. Of this way it is affirmed that it was “ not yet made manifest, whilst the first tabernacle was standing.” And a word is peculiarly chosen by the apostle to signify his intention. He doth not say that there was no way then into the most holy place, none made, none provided, none made use of; but, there was not a φανέρωσις, an “open manifestation” of it. There was an entrance under the old testament into the presence of God, as unto grace and glory, namely, the virtue of the oblation of Christ; but this was “not as yet made manifest.” Three things were wanting thereunto:

(1.) It was not yet actually existent, but only was virtually so. The Lord Christ had not yet actually offered himself unto God, nor made atonement for sin. Howbeit by virtue of the eternal agreement that was between the Father and him, concerning what he should accomplish in the fullness of time, the benefit of what he was so to do was applied unto them that did believe; they were saved by faith, even as we are. Hence is he called, “the Lamb slain from the foundation of the world;” that is, in and from the giving of the first promise.

(2.) Although the coming of his person was promised, and his sacrifice variously shadowed out or represented unto the church, yet their perception and understanding thereof was weak and dark, proportionate unto the means of its revelation. Hence, whatever were its virtue and efficacy, yet was it not in itself and its own nature made manifest.

(3.) There were many blessed privileges that attended the opening of this way, or the actual existence of it, in the oblation of Christ, which the church of the old testament was not acquainted with, nor made partaker of. And although these things belonged not unto the essence of the way, yet they did so as unto our entrance into it. We could not without them, that is, the administration of the Spirit in gospel ordinances, make use of this way, though prepared and set open, unto the glory of God and our own spiritual advantage.

Wherefore the plain, open manifestation of the way into the holiest, which the apostle denies unto the church under the old testament, consists in these three things:

(1.) In the actual exhibition of Christ in the flesh, and his sacrifice of himself, making atonement for sin; for hereby alone was the way laid open unto an access with boldness into the gracious presence of God. Without this, the law and its curse were like the cherubim and flaming sword, that turned every way to keep sinners from drawing nigh unto God. Hereby were they removed, a new and living way being consecrated for our access unto him.

(2.) In the full, plain declaration of the nature of his person and of his mediation. And therefore, although the gospel be not this way in the precepts of obedience which it gives unto us, yet is it the declaration and manifestation of this way, and our sole direction how to make use of it, or how to enter by it into the most holy place. This they enjoyed not under the old testament, but were limited unto typical institutions directing the priests how to enter into the sanctuary made with hands; which were but an obscure representation of these things.

(3.) In the introduction or revelation and establishment of those privileges of gospel-worship whereby believers are led comfortably into the presence of God, as our apostle declares, Hebrews 10:19-22. For they are full of light and grace, and a guide unto all the steps of faith and obedience in this way. Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the church-state, which the law could not bring it unto, on Hebrews 7:11.

In these things consisteth that manifestation of the way into the most holy place which is here denied unto the old testament.

4. The continuance of this state is added: “Whilst the first tabernacle was standing.”

(1.) By “the first tabernacle,” the apostle understands not that first part of the tabernacle into which the priests entered continually, accomplishing the divine services, which before he had so called; but he intends the whole tabernacle, with respect unto the true tabernacle of the body of Christ, which succeeded into its room. Neither yet doth he understand precisely that tent or tabernacle which was erected in the wilderness, which was not in itself of any long continuance, nor designed thereunto, for it was only suited unto the service of the church whilst it was in an unsettled condition, but he intends the whole worship instituted together with it and belonging unto it, celebrated afterwards in the temple according unto the laws of that tabernacle. For there was the same worship and the same order of things in the one and the other; and so the same signification made at first by the Holy Ghost in the constitution of the tabernacle was still continued under the temple also.

(2.) It was continued whilst this first tabernacle, or the tabernacle in this sense, was “ standing.” “Having its station;” that is, according unto the mind of God, it had its state and use in the church. This it had absolutely until the death of Christ, and no longer. For until then both the Lord Christ himself and all his disciples continued the observation of all its services, according to the mind of God; for he was made under the law of it, whilst it was in force, Declaratively it continued until the day of Pentecost; for then, in the coming of the Holy Ghost, was the foundation of the gospel church-state, order, and worship, solemnly laid, whereon, a new way of worship being established, the abrogation of the old was declared. And this was yet further made known by the determination put unto the observation of it among the Gentile converts by the Holy Ghost, in the council of the apostles and elders at Jerusalem. Actually it continued until the destruction of the temple, city, and people, some years after. Its first station it had in God's appointment, the second in his connivance, and the third in his patience.

It is the first of these that is here intended. The tabernacle, that is, the laws and service of it, preserved its station and use in the church, by God's ordinance and appointment, unto the death of Christ. Then did he pronounce concerning it and all things belonging unto it, “It is finished.” Then was the veil rent, and the way into the holiest laid open. Then was peace with God publicly confirmed by the blood of the cross, Ephesians 2:14-16; and the nature of the way of our access unto him made known. And some things we may hence observe, which also tend unto the further explication of the mind of the Holy Ghost in the text:

Obs. 3. Although the Lord Christ was not actually exhibited in the flesh under the old testament, nor had actually offered himself unto God for us, yet had believers then an access into the grace and favor of God, though the way, the cause and means of it, was not manifestly declared unto them. The apostle doth not exclude them all from the grace and favor of God, but only shows their disadvantage in comparison of believers under the gospel, in that this way was not manifested unto them.

Obs. 4. The design of the Holy Ghost in all the tabernacle ordinances and institutions of worship, was to direct the faith of believers unto what was signified by them.

Obs. 5. Typical institutions, attended diligently unto, were sufficient to direct the faith of the church unto the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting unto the church in what was necessary unto it in its present condition, so as that it might be guided in its faith and encouraged unto obedience.

Obs. 6. Though the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater; for it made way for the bringing in of that which was better.

Obs. 7. The divine wisdom in the economy and disposal of the revelation of the way into the holiest, or of grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered on Hebrews 1:1-2.

Obs. 8. The clear manifestation of the way of redemption, of the expiation of sin, and peace with God thereon, is the great privilege of the gospel.

Obs. 9. There is no access into the gracious presence of God but by the sacrifice of Christ alone.