(3dly.) It was a fixed seat of all divine worship, wherein the truth and purity of it were to be preserved. Had the observation of the ordinances of divine service been left unto the memories of private persons, it would quickly have issued in all manner of foolish prac- tices, or have been utterly neglected; but God appointed this sanc- tuary for the preservation of the purity of his worship, as well as for the solemnity thereof. See Deut. xii. 8-11. Here was the book of the law laid up; according unto the prescript whereof the priests were obliged in all generations to take care of the public worship of God. :
(4thly.) It was principally the privilege and glory of the church of Israel, in that it was a continual representation of the incarnation of the Son of God; a type of his coming in the flesh to dwell among us, and, by the one sacrifice of himself, to make reconciliation with God and atonement for sins. It was such an expression of the idea of the mind of God concerning the person and mediation of Christ, as in his wisdom and grace he thought meet to intrust the church withal. Hence was that severe injunction, that all things concerning it should be made “according unto the pattern showed in the mount;” for what could the wisdom of men do in the pre- figuration of that mystery, which they had no comprehension of ?
But yet this sanctuary the apostle calls xoousmév, “worldly.” Hx- positors both ancient and modern do even weary themselves in their inquiries why the apostle calls this sanctuary “worldly.” But I think they do so without cause, the reason of the appellation being evident in his design and the context. And there is a difficulty added unto it by the Latin translation, which renders the word “seculare,” which denotes “continuance” or duration. This express- eth the Hebrew poly. but that the apostle renders by aféy, and not by xéouos, and therefore here hath no respect unto it, The sense that many fix upon is, that he intends the outward court of the temple, whereinto the Gentiles or men of the world were admitted,
VER. 1.] EPISTLE TO THE HEBREWS. 189
whence it was called “worldly,” and not sacred, But this exposition, though countenanced by many of the ancients, is contrary unto the whole design of the apostle. For, 1st. He speaks of the tabernacle, wherein was no such outward court; nor indeed was there any such belonging to the temple, whatever some pretend. 2dly. The whole sanctuary whereof he speaks he immediately distributes into two parts, as they were divided by the veil, namely, the holy and the most holy place; which were the two parts of the tabernacle itself. 3dly. He treats of the sanctuary only with respect unto the divine service to be performed in it by the priests, which they did not in any outward court whereinto the Gentiles might be admitted.
Wherefore the apostle terms this sanctuary “ worldly,” because it was every way in and of this world. For, Ist. The place of it was on the earth, in this world; in opposition whereunto the sanc- tuary of the new covenant is in heaven, Heb. vill. 2, 2dly. Al- though the materials of it were as durable as any thing in that kind that could be procured, as gold and shittim-wood, because they were to be of a long continuance, yet were they “worldly ;” that is, “caduea,” fading and perishing things, as are all things of the world; God intimating thereby that they were not to have an ever- lasting continuance, Gold, and wood, and silk, and hair, however curiously wrought and carefully preserved, are but for a time. 3dly. All the services of it, all its sacrifices, in themselves, sepa- rated from their typical, representative use, were all worldly; and their efficacy extended only unto worldly things, as the apostle proves in this chapter. 4¢hly. On these accounts the apostle calls it worldly; yet not absolutely so, but in opposition unto that which is heavenly. All things in the ministration of the new covenant are heavenly. So is the priest, his sacrifice, tabernacle, and altar, as we shall see in the process of the apostle’s discourse.. And we may observe from the whole,—
Obs. IV. That divine institution alone is that which renders any thing acceptable unto God.—Although the things that belonged unto the sanctuary, and the sanctuary itself, were in themselves but worldly, yet being divine ordinances, they had a glory in them, and were in their season accepted with God.
Obs. Y. God can animate outward, carnal things with a hidden, invisible spring of glory and efficacy.—So he did this sanctuary with its relation unto Christ; which was an object of faith, which no eye of flesh could behold.
Obs. VI. All divine service or worship must be resolved into divine ordination or institution—A worship not ordained of God is not accepted of God. “It had ordinances of worship.”
Obs. VIL. A worldly sanctuary is enough for them whose service is worldly; and these things the men of the world are satisfied with.
190 AN EXPOSITION OF THE [CHAP. IX.
VERSE2. -
Two things were ascribed unto the first covenant in the verse foregoing: 1. Ordinances of worship; 2. A worldly sanctuary. In this verse the apostle enters upon a description of them both, invert- ing the order of their proposal, beginning with the latter, or the sanctuary itself, .