it might as far represent it as any thing could do which is of this creation, as all these things were, verse 11. But that the Lord Christ is the only bread of life unto the church, the only spiritual food of our souls, he himself doth fully testify, John vi. 32-35. He, therefore, he alone, was represented by this “continual bread ” of the sanctuary.
VERSES 3-5.
Mera 0: rd debrepov xarumérucum oxy } Asyomevy ciyie Kylwv sxpucody Fogoveee Supiarjpiov, xa) riv xiCwrdy ris Osadhuns wepinenarummevny Tévrodey Kpuoiw, 2h ordmvos xpuon exyovom rd ceva, nal 4 pacdos “Aapavy BAnorq- Ou0e, Hal al wrha&nes ris Oiadiuns: ‘Yrepdvw 0: adris sepouGlw ddEns narucKidlovre rd iAworhpiovy wepi wv od% corr viv Akyew Hare (Epos.
Mera 08 ro Devrepov xarartracwe oxnvh, “but after the second veil,” or “ cover- ing.” 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
198 AN EXPOSITION OF THE [ CHAP. IX.
by an Hebraism. What xeraréracue is, which is rendered “ velum,” and “ vela~ mentum,” a “veil,” a “covering,” and by the Syriac, a “gate of entrance,’ we shall see afterwards.
“H Agyoueyn, quod dicitur,” “quod vocatur.” Syr., “it was called.”
Rpvoody Zxovace Suzsergpsov, “aureum habens thuribulum;” “ haying 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. “Ev 7 oramvos. Syr., “and there was in it;” referring plainly to the ark.
Tlepl div obm tors viv Agyeww nate weno, “non est tempus,” “ non est proposi- tum;” “it is not a time or place,” “it is not my purpose to speak;” “non est modo dicendum.” Kara “épos, “ 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."
Ver. 3-5.—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 significa- tion. 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 mea-
» Exposit1on.—Four solutions have been offered of the difficulty arising from the statement in the fourth verse, that the most holy place had the Sugsergosov; 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 Bleek must be num- bered, 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 in- cense may in reality have stood in the most holy place, and refer to 1 Kings vi. 22, Exod. xxvi. 35. But see Exod. xxx.6,7. 3. Others, G. Michaelis, Kuinoel, Stuart, and Turner, translate the word by censer, as sometimes in the classies, the LX X., and Josephus. This view is exposed to two objections:—the high priest would haye had to enter the holy of holies, not once in the year, but every day; and why should an objectso 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,”—-Ep,
oa
VER. 3-5.] EPISTLE TO THE HEBREWS. 199
sure, of this part of the tabernacle, and every thing contained in it; whereas the use ahd 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.