2. His design requires that the first covenant be intended; for he is not en- gaged in a comparison between the tabernacle and the new testament, but between the o/d covenant and the new. And the words of the text, with those that follow, contain a concession of what belonged unto the old covenant, parti- cularly in the administration of divine worship ; as is observed by Photius and Cicumenius.
3. The expression in the close of the verse, “A worldly sanctuary,” is no more nor less but the tabernacle; for it is that which the apostle immediately describes in its parts and furniture, which are the parts of the tabernacle, and no other. And if the word cxyvy, “the tabernacle,” be here retained, the sense must be, “ And verily the first tabernacle had ordinances of worship and a tabernacle.”
4. In the next verse, adding an account of what he had affirmed, he saith, “Wor there was a tabernacle prepared; the first :’ which would render this sense to the context, ‘ For the first tabernacle had a tabernacle; for there was a tabernacle prepared.’ Wherefore I shall adhere unto the supplement made by our translators, “ the first covenant.”
Ainatamoare Aerpeias. Some read these words by an davyderov, and not in construction, from the ambiguity of the case and number of Awrpe/as, which may be either of the genitive singular or accusative plural, “ ordinances, services.” This it is supposed the following phrase of speech doth intimate, To re dysoy xocpinoy, “And also a worldly sanctuary :” which requires that the preceding words should be construed by apposition. And a difference there is between d:nolapece and Awrpeia; but whereas it is evident that the apostle intends no Aurpsie or “service” here but what was performed éy d:casapaory, “by virtue of ordinances or institutions,” the word ought to be read in construction, “ ordinances of worship.”
Eixe wcv ody xai. Syr., “but in the first there were in it;” as the Arab., “ in the first covenant there was contained.” Vulg. Lat., “habuit quidem et prius,” the comparative for the positive, unto the sense of the apostle: “and the first
_ truly had also.” Beza, “ habuit igitur prius foedus et ;” transferring ~#/ unto the words following: “wherefore the first covenant had also ;” as we after him. Others, “habuit igitur etiam prius.” Most, in rendering the particles yey ovy xai, have principal respect unto the note of inference ovy, and include the asser- tory particle wéy init. Ithink the principal respect is to be had thereunto, as it is in the Vulgar Latin, “and verily that first alse had.” Arnasoparo Anrpelas. Syr., “ commands of ministry,” or “ precepts ;” which gives us the plain sense and true meaning of the apostle, as we shall see afterwards. “ Ordinances concerning the administration of divine worship.” Vulg. Lat., “justificationes culture ;” Rhem., “ justifications of service,” most obscurely, and in words leading from te sense of the Holy Ghost. Others, “ritus cultis;” “ constitutos ritus cultuum,
182 AN EXPOSITION OF THE [CHAP. IX.
“ appointed rites of worship” or “service.” All agree what it is the apostle in- tends, namely, the ordinances of Levitical worship; which are expressed in the Vulgar by “ justificationes culture,” both barbarously and beside the mind of the apostle.
* Arytoy xoowixey. Syr., “a worldly holy house.” The tabernacle was frequently called “ the house of Gud,” and “ the house of the sanctuary.” Vulg., “sanctum seculare;” Rhem., “a secular sanctuary :” which the Interlinear changeth into “mundanum.”’~ “ Seculare” denotes duration; but it is not the design of the apostle to speak uf the duration of that which he is proving to be ceased. Beza, “sanctuarium mundanum.” Some respect the particles ro tz, and render them “illudque.” *
Bed
Ver. 1.—Then verily even that first [covenant] had ordi- nances of worship, and also a worldly sanctuary.
Proceeding unto the comparison designed between the old cove- nant aud the new, as unto the services and sacrifices wherewith the one and the other were established and confirmed, he introduceth the apéraorg of the first by way of concession, as unto what really belonged thereunto. And this is the constant method of the apostle in all the comparisons he makes, He still allows full weight and measure unto that comparate which he prefers the other above. And as this, on the one hand, taketh away all cause of complaint, as though the worth and value of what he determineth against were concealed, so it tends unto the real exaltation of that which he gives the pre- ference unto. It is an honour unto the priesthood and sacrifice of Christ, that they are so much more glorious and excellent than those of the old covenant, which yet were excellent and glorious also.
There is in this verse,—
1. An introduction of the concession intended, Méy ody xaé The
contexture of these particles is somewhat unusual. Hence some would have xa/ to be redundant: some join it in construction with dimanuere that follows, This was the judgment of Beza, whom our translators follow; for the word “also” (“had also ordinances”) renders xa in the original: and thereon they omit it in the first place, not saying, “and then verily,” but.“ then verily,” —that is, iv of If this be so, the assertion of the apostle seems to be built on a tacit supposition that the latter covenant hath ordi- nances of worship. Hence he grants the first had so also: ‘ Even