Heb 9:1, 10 | Clarke | e4.org | CHAPTER IX. Of the first covenant, and its ordinances , 1. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat , 2-5. How the priests served , 6, 7. What was signified by the service , 8-10. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood , 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him , 27, 28. NOTES ON CHAP. IX. Verse 1. The first covenant had also ordinances ] Our translators have introduced the word covenant , as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions , with the Coptic version, have σκηνη tabernacle ; but this is omitted by ABDE, several others, both the Syriac, AEthiopic , Armenian, Vulgate , some copies of the Itala , and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse. Ordinances ] δικαιωματα. Rites and ceremonies. A worldly sanctuary. ] αγιονκοσμικον. It is supposed that the term worldly , here, is opposed to the term heavenly , ; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendour and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid ; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter , κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful , more fair , and more elegant ." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, MUNDUM. "That which the Greeks call κοσμος, ornament , we, (the Latins,) from its perfect and absolute elegance call mundum , world." See on "Ge 2:1" . The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba , s. 19, fol. 19: col kozmikon (κοσμικον) shelo sham hu . "All his world is placed there." Philo says much to the same purpose. If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one ; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house , the other his heavenly house .

‏ Hebrews 9:1

CHAPTER IX.

Of the first covenant, and its ordinances, 1.

The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, 2-5.

How the priests served, 6, 7.

What was signified by the service, 8-10.

The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, 11-26.

As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, 27, 28.

NOTES ON CHAP. IX.

Verse 1. The first covenant had also ordinances] Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, AEthiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.

Ordinances] δικαιωματα. Rites and ceremonies.

A worldly sanctuary.] αγιονκοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendour and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, MUNDUM. "That which the Greeks call κοσμος, ornament, we, (the Latins,) from its perfect and absolute elegance call mundum, world." See on "Ge 2:1".

The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.

If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.

‏ Hebrews 9:10

Verse 10. In meats and drinks, and divers washings] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.

Carnal ordinances] δικαιωματασαρκος. Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.

Imposed on them until the time of reformation.] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.

The time of reformation, καιροςδιορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount;) and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.