Albert Barnes Commentary Hebrews 9:4

"having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein [was] a golden pot holding the manna, and Aaron`s rod that budded, and the tables of the covenant;" — Hebrews 9:4 (ASV)

Which had the golden censer. The censer was a fire-pan, made for the purpose of carrying fire in order to burn incense on it in the place of worship. The forms of the censer were various. Some difficulty has arisen concerning Paul's statement here that the "golden censer" was in the most holy place. This difficulty stems from the fact that no such utensil is mentioned by Moses as belonging to the tabernacle, nor is any account of it given in the description of Solomon's temple, which was modeled after the tabernacle. However, the following considerations will probably remove the difficulty.

1. Paul was a Jew and was familiar with what related to the temple, giving a description of it that would accord with what actually existed in his time. The fact that Moses does not expressly mention it does not prove that, in fact, no such censer was kept in the most holy place.

2. Aaron and his successors were expressly commanded to burn incense in a "censer" in the most holy place before the mercy-seat. This was to be done on the great day of atonement, and only once a year (Leviticus 16:12–13).

3. There is every probability that the censer used on such an occasion was made of gold. All the implements employed in the most holy place were made of gold or overlaid with gold, and it is highly improbable that the high priest would use any other on so solemn an occasion (Compare to 1 Kings 7:50).

4. Since the golden censer was to be used only once a year, it would naturally be stored in some secure location—and no place would be as obvious as the most holy place. There it would be perfectly safe. No one was permitted to enter there except the high priest; and being preserved there, it would always be ready for his use. Paul's statement, therefore, has the highest probability and undoubtedly accords with what actually occurred in the tabernacle and the temple. The object of the incense burned in worship was to produce an agreeable fragrance or smell. See the notes on Luke 1:9.

And the ark of the covenant. This ark or chest was made of shittim-wood; it was two and a half cubits long, one and a half cubits broad, and the same in height (Exodus 25:10). It was completely covered with gold and had a lid, called the "mercy-seat," on which rested the Shekinah, the symbol of the Divine Presence, between the outstretched wings of the cherubim.

It was called "the ark of the covenant" because within it were the two tables of the covenant, or the law of God written on stone tablets. It was a simple chest, coffer, or box, with little ornamentation, though rich in its materials. A golden crown or molding ran around the top, and it had rings and staves in its sides by which it could be carried (Exodus 25:12–16).

This ark was regarded as the most sacred of all the furnishings of the tabernacle. Containing the law and being the place where the symbol of the Divine Presence was manifested, it was considered exceptionally holy. In the various wars and revolutions in the Hebrew commonwealth, it was guarded with particular care.

After the crossing of the Jordan, it remained for some time at Gilgal (Joshua 4:19), from where it was removed to Shiloh (1 Samuel 1:3). From there, the Israelites took it to their camp, apparently to inspire them in battle, but it was captured by the Philistines (1 Samuel 4). The Philistines, however, oppressed by the hand of God, resolved to return it and sent it to Kirjath-Jearim (1 Samuel 7:1).

In the reign of Saul, it was at Nob. David conveyed it to the house of Obed-Edom and then to his palace on Mount Zion (2 Samuel 6). At the dedication of the temple, Solomon placed it in the Holy of Holies, where it remained for many years.

Subsequently, it is said, the wicked kings of Judah, abandoning themselves to idolatry, established idols in the most holy place itself. Consequently, the priests removed the ark and carried it from place to place to secure it from profanation (Calmet). When Josiah ascended the throne, he commanded the priests to restore the ark to its place in the sanctuary and forbade them to carry it about from one place to another as they had previously done (2 Chronicles 35:3).

The subsequent history of the ark is unknown. It was probably either destroyed when the city of Jerusalem was captured by Nebuchadnezzar or carried with other spoils to Babylon. There is no good reason to suppose it was ever in the second temple; indeed, it is generally admitted by the Jews that the ark of the covenant was one of the things missing there. Abarbanel says that the Jews hope that it will be restored by the Messiah.

Wherein. This means in the ark, as the construction naturally requires. In 1 Kings 8:9, however, it is said that there was nothing in the ark save the two tables of stone which Moses put there at Horeb. Consequently, some have supposed that the pot of manna and Aaron's rod were not in the ark but were in containers or on ledges made on its sides for their safekeeping, and that "wherein" should be rendered "by the ark." However, the apostle uses the same language concerning the pot of manna and Aaron's rod as he does for the two tables of stone. Since the tables were certainly in the ark, the fair construction here is that the pot of manna and Aaron's rod were also in it.

The account in Exodus 16:32-34 and Numbers 17:10 states that these items were kept in the most holy place, before the testimony. There is no improbability whatever in the supposition that they were in the ark. Indeed, that would be the safest place to keep them, as the tabernacle was often taken down and moved from place to place.

It is clear from the passage in 1 Kings 8:9 that these items were not in the ark in the temple. However, there is no improbability in the supposition that before the temple was built, they might have been removed from the ark and lost. When the ark was carried from place to place, or during its captivity by the Philistines, they were probably lost, as we never hear of them afterward.

The golden pot. In Exodus 16:33, it is simply called a "pot," without specifying the material. In the Septuagint, it is rendered "golden pot;" and as the other utensils of the sanctuary were of gold, it can be fairly presumed that this was also.

That had manna. This refers to a small quantity of manna preserved as a perpetual remembrance of the food they had eaten during their long journey in the wilderness and of God's goodness in miraculously supplying their needs. Since the manna itself would not keep (Exodus 16:20), the fact that this portion was to be kept and preserved from age to age was a perpetual miracle, proving God's presence and faithfulness. On the subject of the manna, see Bush's Notes on Exodus 16:15.

And Aaron's rod that budded. This rod budded and blossomed as proof that God had chosen Aaron to minister for Him. The leaders of the tribes were inclined to rebel and to question Aaron's authority. To settle the matter, each one was required to take a rod, or staff of office, and bring it to Moses with the name of the tribe to which it belonged written on it. These were kept by Moses in the tabernacle. On the next day, it was found that the rod marked with the name of Levi had budded, blossomed, and produced almonds. In perpetual remembrance of this miracle, the rod was preserved in the ark (Numbers 17). Its subsequent history is unknown. It was not in the ark when the temple was built, nor is there any reason to suppose it was preserved to that time.

And the tables of the covenant. These were the two stone tablets on which the ten commandments were written. They were expressly called the words of the covenant in Exodus 34:28. On the word covenant, see the notes on Exodus 34:28.

These two tables were in the ark at the time the temple was dedicated (1 Kings 8:9). Their subsequent history is unknown. They probably shared the fate of the ark and were either carried to Babylon or destroyed when the city of Jerusalem was captured by Nebuchadnezzar.

See also the notes on Hebrews 9:6 and Hebrews 9:17 of this chapter.