John Gill Commentary Hebrews 9

Then verily the first covenant had ordinances of divine
service
The apostle's design in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word "first", here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have "ordinances of divine service"; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law.

The word used signifies "righteousnesses"; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them.

And a worldly sanctuary .
Philo the Jew says ^F12 , it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary.

For the Jews often speak of (hlemlv vdqm) , "a sanctuary above", and (hjmlv vdqm) , "a sanctuary below" ^F13 , and of (alyeld ankvm) , "a tabernacle above", and (attld ankvm) , "a tabernacle below" ^F14 ; which answered to one another: the words may be rendered "a beautiful sanctuary", a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, (Luke 21:5) . And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; see (Luke 21:5) .

FOOTNOTES:

• F12: De Vita Mosis, p. 667.
• F13: Jarchi in Gen. xxviii. 17.
• F14: Zohar in Exod. fol. 65. 4. & 94. 4. & 96. 2. & in Lev. fol. 1. 3.

For there was a tabernacle made
By the direction of Moses, according to the pattern showed him in the Mount:

the first ;
that is, the first part of the tabernacle, called the holy place, in distinction from the holy of holies, which was the second part of the tabernacle; for otherwise there were not a first and a second tabernacle; there never was but one tabernacle:

wherein was the candlestick ;
that this was in the tabernacle, and on the south side of it, and without the vail, where the apostle has placed it, is plain from (Exodus 26:35) (40:24) . This was wanting in the second temple ^F15 :

it was a type of Christ mystical, or the church; in the general use of it, to hold forth light, so the church holds forth the light of the Gospel, being put into it by Christ; in the matter of it, which was pure gold, denoting the purity, worth, splendour, glory, and duration of the church;

in the parts of it, it had one shaft in the middle of it, in which all the parts met and cemented, typical of Christ the principal, and head of the church, whose situation is in the midst of the church, and who unites all together, and is but one: the six branches of it may intend all the members of the church, and especially the ministers of the word; the seven lamps with oil in them, may have a respect to the seven spirits of God, or the Spirit of God with his gifts and graces, and a profession of religion with grace along with it:

and it was typical of the church in its ornaments and decorations; its bowls, knops, and flowers, may signify the various gifts of the Spirit, beautifying ministers, and fitting them for usefulness; and in the appurtenances of it, the tongs and snuff dishes may signify church discipline, censures, and excommunications.

And the table and the shewbread ;
the table, with the shewbread on it, was also in the tabernacle, on the north side of it, and without the vail, (Exodus 26:35) (40:22) . This was also wanting in the second temple ^F16 :

the table was typical of Christ, and of communion with him; of the person of Christ; in the matter of it, which was Shittim wood overlaid with gold, whereby were signified the two natures of Christ in one person; the human nature by the Shittim wood, which is incorruptible, for though he died he saw no corruption, and is risen again, and lives for ever; and the divine nature by the gold, all the fulness of the Godhead dwelling in him; and in the decorations of it, as the border, golden crown which may respect the fulness of his grace, and the honour and glory he is crowned with, which render him exceeding valuable and precious:

and it may be typical of communion with him, either hereafter, when the saints shall sit with him as at a table, and eat and drink with him in the kingdom of his Father; or here, to which Christ admits them, and than which nothing is more honourable, comfortable, and desirable; and it may be significative of the ministration of the word and ordinances, of which Christ is the sum and substance, and in which he grants his people fellowship with him: to this table belonged rings and bars to carry it from place to place, which was done by the priests; where the church is, there Christ is, and there is the ministration of his word and ordinances; and which are sometimes moved from one place to another, by the ministers of the word, according to divine direction.

The "shewbread", on the table, was typical either of the church of Christ, the saints, who may be signified by the unleavened cakes, being true and sincere, and without the leaven of malice and hypocrisy; and by twelve of them, which may represent the twelve tribes of Israel, the whole spiritual Israel of God; and by bread of faces, as the word for shewbread may be rendered, since they are always before the Lord, and his eyes are continually upon them; they are set upon the pure table, Christ, on whom they are safe, and by whom they are accepted with God: and the shewbread being set in rows, may denote their order and harmony; and their being removed every sabbath day, may signify the succession of saints in the church, as one is removed, another is brought in; and the frankincense put upon each row, shows them to be a sweet savour to God:

or else the shewbread was typical of Christ himself, who is the bread of life, the food of his people; and may be signified by the shewbread for its fineness and purity, being made of fine flour, Christ is the finest of the wheat, bread from heaven, and angels' food; for its quantity, twelve cakes, with Christ, is bread enough, and to spare, for all the elect; for its continuance, Christ always abides, and such as feed upon him live for ever; for its gratefulness, Christ's flesh is meat indeed, and his blood drink indeed; and for its being only for the priests, as only such who are made priests to God, live by faith on Christ; see (Leviticus 25:5–9) .

Moreover, the intercession of Christ may be prefigured by the shewbread, or bread of faces, he being the angel of God's presence or face, who appears in the presence of God for his people; and this consisting of twelve loaves, according to the number of the tribes of Israel, shows that Christ represents the whole Israel of God in heaven, and intercedes for them; and whereas the shewbread always continued, no sooner was one set of loaves removed, but another was put in their room; this may point at the continual intercession of Christ for his people; and the frankincense may denote the acceptableness of it to God.

Which is called the sanctuary ;
or "holy"; this refers either to the first part of the tabernacle, which was called the holy place, in which the priests in common ministered; or else to the things which were in it, now mentioned, the candlestick table, and shewbread; to which the Ethiopic version adds, and the golden censer, which it leaves out in the fourth verse; which version renders these words, "and these they call holy"; and so the Arabic version, "which are called holy things", as they were, as well as the place in which they were;

so the candlestick is called the holy candlestick in the Apocrypha,

``As the clear light is upon the holy candlestick; so is the beauty of the face in ripe age.''

and the ark, candlestick, table, censer, and altar, are called (skeuh) (iera) , "holy vessels", by Philo the Jew ^F17 ; but the former sense seems best, when compared with the following verse.

FOOTNOTES:

• F15: T. Bab. Bava Bathra, fol. 4. 1.
• F16: Menasseh ben Israel Conciliat. in Gen. qu. 41.
• F17: De Vita Mosis, l. 3. p. 668.

And after the second vail

Were there more vails than one? The Scripture speaks but of one, (Exodus 26:31) there was indeed an hanging for the door of the tent, but that is not called a vail; nor was there more than one vail in the tabernacle, nor in the temple of Solomon; but in the second temple, under which the apostle lived, there were two vails, which divided between the holy place, and the holy of holies; and the innermost of these the apostle means: and so the Jewish writers ^F18 constantly affirm, that there were two vails between the said places, and that two new ones were made every year {s}.

So on the day of atonement, when the high priest went into the most holy place, with the incense, it is said ^F20 , that ``he walked in the temple till he came between (twkwrph ytv) , "the two vails", which divide between the holy, and holy of holies, and there was the space of a cubit between them.''

The reason of these two vails may be seen in the account Maimonides gives of this matter ^F21 : ``in the first temple there has a wall which divided between the holy, and holy of holies, the thickness of a cubit; but when they built the second temple, it was doubted by them, whether the thickness of the wall was of the measure of the holy place, or of the measure of the holy of holies; therefore they made the holy of holies twenty cubits complete, and the holy place forty cubits complete, and they left the space of a cubit between the holy, and the holy of holies; and they did not build a wall in the second temple, but they made (twkwrp ytv) , "two vails", one on the side of the holy of holies, and the other on the side of the holy place, and between them a cubit answerable to the thickness of the wall, which was in the first temple; but in the first temple there was but one vail only, as it is said, (Exodus 26:33) and the vail shall divide to you''

And to this account other Jewish writers ^F23 agree; and the space between the two vails is called by them (Nyoqrj) ^F24 , (taraxiv) , from the trouble and perplexity this affair gave them.

This vail, or vails, might represent the sin of man, which separates between God and men, excludes from heaven; but is removed by the death of Christ, when the vail was rent in twain; so that now there is an open way to heaven; Christ has entered into it by his own blood; and saints have boldness to enter there by faith and hope now, and shall hereafter personally enter into it:

or else this vail may signify the ceremonial law, which separated between Jew and Gentile, and is abolished by the death of Christ:

or rather it was typical of the flesh, or human nature of Christ, called the vail of his flesh, (Hebrews 10:20) (See Gill on Hebrews 10:20).

Now within this second vail was

the tabernacle ,
or that part of it, the second part,

which is called the holiest of all ;

which was either typical of Christ, who is called the most Holy, (Daniel 9:24) he being so in both natures, divine and human; or of heaven, for the holy places, made with hands, were figures of heaven, (Hebrews 9:24) for its holiness, it being the habitation of the holy God, holy angels, and spirits of just men made perfect; and for its invisibility, and the unseen things which faith and hope, which enter within the vail, are the evidence of; and for the things that are in it, typified by the following ones.

FOOTNOTES:

• F18: T. Bab. Yoma, fol. 54. 1. & Cetubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.
• F20: Misna Yoma, c. 5. sect. 1. Vid. Bereshit Rabba, sect. 10. fol. 8. 3.
• F21: Hilchot Beth Habbechira, c. 4. sect. 2.
• F23: Gloss. & Tosephot in T. Bab. Yoma, fol. 51. 2. & Bartenora in Misn. Yoma, c. 5. sect. 1. & in Middot, c. 4. sect. 7.
• F24: Misn. Middot ib. & T. Bab. Yoma ib. & Gloss. in T. Bab. Cetubot, fol. 106. 1.

Which has the golden censer

There were various censers used by the priests in the daily service, but this was a peculiar one, which was used by the high priest on the day of atonement; on other days he used a silver censer, but on that day a golden one, and with it he entered into the holy of holies^F25; and though Moses does not call it a golden one (Leviticus 16:12), yet Josephus does^F26; and so do the Jewish doctors in the place referred to, with whom the apostle agrees, and to this the allusion is in (Revelation 8:3).

But here a difficulty arises, how this can be said to have been in the holy of holies, and within the vail, when, according to Moses, it was without the vail, and was only carried within on the day of atonement; and so Philo the Jew^F1 places it in the other part of the tabernacle; and it seems as if it was to avoid this difficulty, that the Ethiopic version has removed it from this verse to verse the second, and put it among the things that were in the holy place; but there is no need of this, nor to say that the altar of incense is intended, for that is never so called, and, besides, was without the vail too.

It should be observed, that the apostle does not say, that the golden censer was laid up in the holy of holies, and kept there, but that it "had" it; as it had it on the day of atonement, when it was carried in there by the high priest, who there made use of it; and it was for the use of it in that place, that it was peculiarly designed.

What was done by it was this, burning coals were with it taken off from the altar before the Lord, and were brought in within the vail, where incense was put upon them, which covered the mercy seat, that so the high priest died not. The burning coals signify the very great sufferings of Christ, not only the sufferings of his body, which were very painful, but those of his soul, when the wrath and hot displeasure of God was poured out upon him; and those coals being taken off from the altar before the Lord, show that the sufferings of Christ were according to the will of God, were grateful to him, and always before him; and their being brought within the vail, does not denote that Christ is now in a suffering state, though he is in the midst of the throne, as a lamb that had been slain; but the continued virtue and efficacy of his sufferings, and that our faith and hope, which enter within the vail, has to do with his blood and sacrifice thither carried.

And the incense, which was carried in with those coals, typified the intercession of Christ in heaven, which is pure and holy, sweet, fragrant, and perpetual; and the priest having his hands full of it, expresses the fulness of Christ's intercession for all his elect, and for all things for them, and his fulness of merit to plead, which makes his intercession efficacious and prevalent; and hence, through his much incense, the prayers of his people become odorous and acceptable: and the incense being put upon the burning coals in the censer, shows that Christ's intercession proceeds upon the foot of his blood and sacrifice, his sufferings and death; and hence it becomes grateful, and has its influence; the smoke of it covers the mercy seat, or throne of grace, and makes that accessible; and as the priest, who offers it, never dies, so none of those for whom he intercedes.

And the ark of the covenant overlaid round about with gold

This is called the ark of the covenant, because the tables of the covenant, afterwards mentioned, were put into it; and that it was overlaid with gold round about, is certain from (Exodus 25:11), where it is said to be overlaid with pure gold, within and without; and that the ark was within the vail, and in the most holy place, is manifest from (Exodus 40:21) (2 Chronicles 5:7).

That this was wanting in the second temple, is generally agreed^F2; but who took it away, where it was put, or what became of it, various are the sentiments of the Jewish writers: some say^F3, it was carried away by Nebuchadnezzar into Babylon, and is meant by the goodly vessels of the house of the Lord (2 Chronicles 36:10); others say^F4, that Jeremiah the prophet took it, and hid it in a cave on Mount Nebo; but the more generally received opinion is, that it was hid by King Josiah in some hidden and deep place, which Solomon had built for that purpose under ground, knowing, that the temple would be destroyed^F5; and it is often said, that it was hid under the pavement of a room in the temple, called (Myueh ryd tksvl), "the wood room"^F6.

The ark is, by some, thought to be a type of the church, which is the ark of God, of his building, and where he dwells; the ark of the covenant, or testimony, where the oracles of God, his word and ordinances, are: its being made of Shittim wood may denote the incorruption and duration of it: and its being covered with gold within and without is expressive of its glory; and its being portable, and carried from place to place, shows that the church is not always in one place; its rings, staves, and priests that bore it, may point at the Gospel, and the ministers of it, the instruments of moving it; and its moving from place to place, and falling into the hands of enemies, were emblematical of the church's afflictions; as its rest at last, in Solomon's temple, may signify the church's rest here and hereafter.

But the ark is rather to be considered as a type of Christ; its various names agree with Christ, as the ark of God, the ark of his strength, the glory of God, the face of God, the holy ark, the ark of the covenant, or testimony, yea, Jehovah, and God himself: the time of its making is observable, it was made before the tabernacle, and the tabernacle for the sake of it; Christ is before all creatures, and was set up as Mediator before anything existed, and all things are for his sake; it being made of Shittim wood, covered with gold, may denote both the incorruption and glory of Christ; and its several decorations, the graces with which he was adorned, as man and Mediator; its staves and rings may design the word, ordinances, and ministers, whereby he is carried into the several places of the world; here God granted his presence, and counsel was asked of him, and it was brought forth in time of war, as a security from enemies, all which is applicable to Christ.

By it wonders were done, as the dividing of Jordan for the Israelites to pass into the land of Canaan, the falling of the walls of Jericho, and the fall of Dagon; so Christ has opened the way for his people to heaven, has spoiled principalities and powers, and his Gospel is powerful to the pulling down the strongholds of sin and Satan; the moving of the ark from place to place, and its rest in the temple, may signify the rest of Christ, after his many fatigues in this world.

Wherein was the golden pot that has manna

Which Aaron filled with manna by the direction of Moses, who gave it at the appointment of God, that it might be preserved to future ages, as a memorial of the goodness, care, and power of God in feeding the Israelites with it in the wilderness (Exodus 16:33Exodus 16:34). This pot held an omer, which was more than three pints and a half; some say six pints: and though Moses does not call it a golden pot, yet it is so called, not only by the Septuagint in (Exodus 16:33), but also by Philo the Jew^F7; nor is it reasonable to think, with some Jewish writers^F8, that it should be made of earth, which was to continue for ages to come: this also was wanting in the second temple^F9; and this, with Aaron's rod, after mentioned, and other things, is said to be hid when the ark was, and along with it^F11.

But how this pot, as well as Aaron's rod, can be said to be in the ark, when it is asserted, at the bringing of the ark into the temple, at the dedication of it by Solomon, that there was nothing in it but two tables of stone (1 Kings 8:9) (2 Chronicles 5:10), and both the pot of "manna", and Aaron's rod, are said to be before the testimony (Exodus 16:34) (Numbers 17:10), and not in it, is a difficulty. Some, in order to remove it, observe, that the phrase, "wherein", refers not to the ark, but to the tabernacle; but since the tables of the covenant were in the ark, and these are mentioned with it, and the phrase, "over it", in the next verse, cannot be understood of the tabernacle, but of the ark, this solution is not satisfactory.

Others have observed, that they might be in the ark in Moses's time and in Jeremiah's time, when they are said to be hid, though they were not in Solomon's: and others have taken notice, that the preposition (en) sometimes signifies "at", or "with", as in (Colossians 3:1) (John 1:28) (Ephesians 6:1Ephesians 6:2), and so the sense is, that these were near unto it in the most holy place, and might be in the sides of it, though not within it; for there were places in the sides of the ark to put things into (Deuteronomy 31:26) (1 Samuel 6:8). And certain it is from the above account from Scripture, that they were near it; and so, by the Jewish writers, they are always mentioned along with it; when that was carried away, and hid, they were hid with it.

But what a certain Jewish commentator^F12 observes on (1 Kings 8:9) is so express, as if it was designed to vindicate our apostle: his remark is this: "the intention of this is not to deny that there were not the things mentioned in the law, for they were (wb Myxnwm), "left in it", as Aaron's "rod", and "the pot of manna", only to deny, hereby, that there was not anything of the law, save the decalogue." And it should be observed, that it is not said of these, that they were put before the ark, but "before the testimony"; that is, before the tables of the covenant, which were within the ark.

The "manna", in this pot, was typical of Christ; in the signification of its name, whether it comes from (hnm), "manah", which signifies to appoint, prepare, and distribute, Christ being appointed, prepared, and distributed, as food for his people; or from (wh Nm), "man hu", what is it? the words said by the Israelites, when they first saw it, not knowing what it was; so Christ is unknown to his people until revealed to them, and remains unknown to all natural and unregenerate men: the manna came from heaven, from God, and was a free gift of his, and so Christ: it was round in form, and may be expressive of Christ's perfection, and eternity: it was in colour white, which may signify his purity and innocence; it was sweet in taste, and so is Christ, his fruits, his word and ordinances: it was small in quantity, which may denote the meanness and despicableness of Christ in the eyes of the world: the people went out and gathered it, and ground it in mills, or beat it in mortars, and baked it, and ate, which may be typical of the apprehension, sufferings, and death of Christ, in order to be fit food for the faith of believers.

The persons that were fed by it were the Israelites, who were brought out of Egypt, and then in the wilderness, a large number, and men of all sorts, rich, and poor, and who had an equal portion, though very undeserving; so those who are fed by Christ, and nourished with him, the bread of life, are the spiritual Israel of God, whom Christ has redeemed from worse than Egyptian bondage and darkness, though they are yet in the wilderness of this world; and they are a large number, the whole family of God, who receive out of Christ's fulness grace for grace; and there is no difference of high and low, rich and poor, bond or free, male or female; they are all one in Christ, and Christ is all in all; and they have all a whole Christ, though they are very undeserving, being by nature children of wrath as others. And as the Israelites had the manna every day, and all the while they were in the wilderness, so Christ is the daily bread of believers; by him, in his word and ordinances, is his church nourished in the wilderness, to whom he gives to eat of the hidden manna, the food of the wilderness.

The "pot", in which this manna was kept, was typical of the ordinances of the Gospel; in its matter, being made of gold, denoting the preciousness and duration of them; in the size of it, holding an "omer", showing that these contain plenty of good things to satisfaction; in the situation of it before the ark, signifying the presence of Christ with his ordinances; and in its use to hold manna, and be a memorial of it to ages to come, as the ordinances have in them food for souls, and are the means of remembering Christ in future generations, till his second coming.

And Aaron's rod that budded

And not only budded, but bloomed; blossomed, and yielded almonds (Numbers 17:8). This also was laid before the ark of the testimony (Hebrews 9:10), and may be said to be in it, or with it, in the same sense as the pot of manna was; it was likewise wanting in the second temple^F13, and is said to be hid with the pot of manna, and other things, as before observed: it was a type of Christ: it is affirmed by the Jews, that in the days of the Messiah, the priesthood shall return, and the rod of Aaron shall flourish^F14.

It was, very probably, as some have thought^F15, an almond tree stick, as that in (Jeremiah 1:11Jeremiah 1:12). The almond tree has its name, in Hebrew, from a word which signifies haste and vigilance; it being, as Pliny says^F16, the first of trees that buds and blossoms, and is very hasty in putting them forth. An almond tree rod may be a proper emblem of Christ's speedy incarnation in the fulness of time; and Aaron's almond tree rod, of his right to the priesthood, and his vigilance in it.

This was first a dry rod or stick, and may design the mean descent and appearance of Christ, being born of mean parents, living a mean and obscure life; his entrance on his public ministry, and continuance in it, were without any pomp or grandeur; he was as a root out of a dry ground; and though he did many miracles, these were treated with contempt; and he was at last apprehended, arraigned, and condemned as a malefactor, and died a shameful and an accursed death.

It looked very unlikely and unpromising, that he should be the King Messiah; that he should have all power in heaven and in earth; that he should have the wisdom he had, and do the miracles he did; and that he should be the author of eternal salvation; and that such fruits of grace, peace, pardon, and righteousness, should spring from him, as that Aaron's dry rod should bud, blossom, and bear almonds, in which it was a lively figure of Christ.

That lying among other rods, and perhaps being like them, may denote Christ's assuming the common nature of men, or an individual of human nature in all things like to man: and this being cut off from the tree, and being a dry stick, may represent the death of Christ; and its budding and blossoming may point at the resurrection of Christ from the dead; and as Aaron's priesthood was confirmed by the budding and blossoming of his rod, so the deity and Messiahship of Christ are confirmed by his resurrection; and its bringing forth almonds may design the fruits of Christ's death and resurrection; and moreover, the almond tree being, as Philo the Jew says^F17, the first of trees that buds and blossoms in the spring, and the last that casts its leaves, it may be, as he observes, a symbol of the priestly tribe; and it may be a figure of the perpetuity of Christ, and his priesthood.

and the tables of the covenant

The same with the testimony which was ordered to be put into the ark, and accordingly was (Exodus 25:16Exodus 25:21) (40:20) (Deuteronomy 10:2Deuteronomy 10:5). About this there is no controversy; though it is a matter of dispute with the Jews, whether the book of the law was in the ark or not: some say it was in the side of it, and others within it^F18; but Maimonides^F19 says, that Moses wrote the whole law with his own hand before he died, and gave a book (or copy) to every tribe, and one copy he put (Nwrab), "in the ark": so Jarchi says^F20, that the book of the law of Moses was put into the midst of the ark, and the ark was glorious and beautiful by that which was (wkwtb), "within it".

These tables were made of stone, an emblem of the hardness of man's heart, which is destitute of spiritual life and motion, senseless and stupid, impenitent, stubborn, and inflexible, and on which no impressions can be made but by powerful and efficacious grace; and also of the stability and duration of the law, as moral, which is not antiquated by another, nor made void by the Gospel, nor altered in its nature and terms, but remains the same as to the matter of it; though it is now no covenant of works to believers, and they are freed from the curse and condemnation of it.

The number of these tables is two; the whole law is reduced by our Lord to two grand precepts of it (Matthew 22:37–40), and the fleshly tables, on which it is reinscribed in regeneration, are the heart and mind (2 Corinthians 3:3) (Hebrews 8:10).

The place where these tables were put is the ark, which was typical of the law being in Christ, not only in his hands, but in his heart (Psalms 40:8), and in his keeping of which he is the fulfilling end; for he being the surety of his people, and becoming man, answered every part of the law; in the holiness of his nature, in the perfect obedience of his life, and in his sufferings and death, in which he bore the penalty of it.

And these tables are called the tables of the covenant, because the law on Mount Sinai was a covenant made with the people of Israel; and was typical of the covenant, of which Christ is the surety and Mediator, and which is ratified by his blood.

FOOTNOTES:

• F25: Misn. Yoma, c. 4. sect. 4. Maimon. Yom Hacippurim, c. 2. sect. 5.
• F26: Antiqu. l. 3. c. 8. sect. 3.
• F1: De Vita Mosis, l. 3. p. 668.
• F2: T. Bab. Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Concil. in Gen. qu. 41. Kimchi in Hagg. i. 8.
• F3: T. Bab. Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.
• F4: Joseph ben Gorion, l. 1. c. 17. 2 Maccab. ii. 4, 5.
• F5: T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.
• F6: Misn. Shekalim, c. 6. sect. 1, 2. T. Hieros. Shekalim, fol. 49. 3. T. Bab. Yoma, fol. 54. 1.
• F7: De Cong. Quaer. Erud. Gratia, p. 438.
• F8: Mechilta, fol. 20. 1. & Tanchuma, fol. 29. 4.
• F9: Menasseh ben Israel Conciliat. in Gen. qu. 41.
• F11: T. Hieros. Shekalim, fol. 49. 3. & Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. & Horayot, fol. 12. 1. Maimon. Beth Habbechira, c. 4. sect. 1.
• F12: R. Levi ben Gersom in 1 Kings viii. 9. so others in Laniado Celi, Yekar in loc.
• F13: Menasseh ben Israel Conciliat. in Gen. qu. 41.
• F14: Baal Hatturim in Numb. xvii. 5.
• F15: Joseph. Antiqu. l. 4. c. 4. sect. 2. Aben Ezra in Numb. xvii. 8.
• F16: Nat. Hist. l. 16. c. 25.
• F17: De Vita Mosis, l. 3. p. 681.
• F18: T. Bab. Bava Bathra, fol. 14. 1, 2. Jarchi in Deut. xxxi. 26.
• F19: Praefat. in Yad Chazaka in principio.
• F20: Gloss. on T. Bab. Avoda Zara, fol. 24. 2.

And over it the cherubim of glory
Or "glorious cherubim", where the Shechinah, or divine glory, dwelt, (Psalms 80:1). These were over the ark, and were in number two, as were the cherubim which God placed at the garden of Eden, (Genesis 3:24) according to the opinion of the ancient Jews ^F21 ; and very likely these were made after the form of them.

Some have thought them to be birds of a very terrible aspect, which were set there to deter Adam and Eve from coming to the tree of life; and both Philo ^F23 and Josephus ^F24 say, they were winged fowls; but the generality of the Jewish writers take them for angels ^F25 ; and some of them say they were destroying angels, or noxious spirits ^F26 , which is not probable; but why angels should be so called, and what was their appearance, there are different opinions. Jerom says ^F1 the word signifies a multitude of knowledge; and indeed Philo the Jew ^F2 observes, that the Greeks would interpret the Hebrew word, much knowledge and understanding; and another Jewish writer ^F3 affirms, that the word "cherubim" is a name for separate intelligences, as if angels were so called from their great knowledge, and that the word is the same as "cerabbim", as "Rabbins", doctors, or teachers; but for the most part they interpret it, "as young men" ^F4 , because that angels have appeared in the form of young men. So in the Talmud ^F5 it is asked,``what does cherub signify?" says R. Abhu, (aybrk) , "as a young man", for so in Babylon they call a young man (aybr) .''

Some think that the word "cherub" is the same with (bwkr) , "Recub", the letters transposed, which signifies "a chariot", because God is said to ride upon a "cherub" and the angels are called the chariots of the Lord, (Psalms 18:10) (68:17) (Zechariah 6:1Zechariah 6:5) to which may be added, that Ezekiel's vision of the "cherubim" is frequently, by the Jews ^F6 , called (hbkrm) , "Mercabah", or "the chariot"; and mention is made of the chariot of the cherubim, in (1 Chronicles 28:18) to which reference may be had in (Habakkuk 3:8) .

Though I rather think, with others, that the word is derived from (brk) , "Carab", which in the Syriac and Arabic languages signifies "to plough", and so in the Talmud ^F7 ; and a cherub took its name from here, because of the ox, whose face it had, that being a creature made use of in ploughing; and that the face of an ox, and the face of a cherub, is the same, may easily be concluded from (Ezekiel 1:10) (10:14) .

And now because that Ezekiel's cherubim had four faces, the face of a man, the face of a lion, the face of an ox, and the face of an eagle; and the "cherubim" in the temple were in the same form, as may be gathered from (Ezekiel 41:18Ezekiel 41:19) those that were placed at the garden of Eden may be thought to be in the same form also: and some of late have fancied, that they were an hieroglyphic of the trinity of persons in the Godhead, signified by the ox, the lion, and eagle; and of the incarnation of the Son of God, the face of a man being added to them; to support which notion it is further observed, that the word (Mybwrk) should be pronounced "ce-rubbim", and interpreted, "as the mighty ones". But it should be known, that the word is also used in the singular number, (Psalms 18:10) (Ezekiel 10:4) and every single cherub had these four faces, so that each of them must be a representative of the Trinity, and of the incarnate Saviour, of which only the word in the singular number can be used; and then it can only be said of it, "cerub", as "the mighty one" which observation greatly weakens what is brought to support the fancy: besides, if the cherubim were an emblem of a plurality of persons in the Godhead, they would rather be an emblem of a quaternity, and not of a trinity of persons, since each had four faces, and those distinct from each other; for the face of a man is as much a distinct face as any of the rest.

Now the human nature of Christ is no distinct person, much less one in the Godhead; and besides is the inferior nature of Christ, whereas the face of the man, in the "cherubim", is superior to the rest, which are the faces of irrational animals. Moreover, this would give us a similitude of the divine Being, and of that in him which is most incomprehensible by us, the trinity of persons in the Godhead; and so an answer may be given to such questions, the sense of which suggests, that no answer can be returned to them, (Isaiah 40:18Isaiah 40:25) (46:5) and though the second Person often appeared in human form, and in the fulness of time became incarnate, and the Holy Ghost once descended as a dove, yet the Father's shape was never seen at any time, (John 5:37) to which may be added, that this notion seems contrary to the second command, "you shall not make for yourself any likeness of anything that is in heaven above", (Exodus 20:4) for allowing that the cherubim at the garden of Eden were figures made by the Lord himself, it is not credible he should make such, he afterwards forbid others to make; besides, the "cherubim" in the tabernacle and temple were the same figures with those in Eden, as is owned; and these were ordered of God to be made by men, and therefore surely cannot be thought to be figures, emblems, and representations of God himself in his three divine persons; likewise the cherubim are not only distinguished from him, but instead of being figures of him, they are always represented as vehicles on which he sits or rides, (Exodus 25:22) (Psalms 80:1) (18:10) . Once more, it may deserve some little consideration, that the prince of Tyre, a type of antichrist, the man of sin, is called a "cherub", (Ezekiel 28:14Ezekiel 28:16) which surely cannot be in allusion to the divine Being, and the persons in the Godhead, but very well in allusion to angels, the sons of God, as civil magistrates, good and bad, are sometimes called.

No doubt there was something signified by the "cherubim" in the tabernacle and temple; but that this should be the mystery of them, is not easy of belief. Philo the Jew makes the "cherubim" to signify the two powers of God, his creative and governing powers ^F8 ; and the Jews frequently speak of (Mybwrkd azr) , "the mystery of the cherubim" ^F9 : the "cherubim" over the ark, here spoken of, are sometimes allegorized of the two Testaments, the Old and New; the matter of them being of gold may denote the excellency, purity, simplicity, and duration of them; their number is two, as were the "cherubim"; and as they were alike, and of one measure and size, this may intend the agreement between them; the doctrines, promises, prophecies, types, and figures of the Old Testament agree with the New; and the account that the one gives of the person and offices, and grace of Christ, agrees with the other; their situation and position, being placed at the two ends of the mercy seat, and looking towards it, may denote their being full of Christ, from one end to the other, and their pointing at him, and bearing witness to him; here God also reveals himself, as he did between the "cherubim"; and these are glorious as they were, full of glory, containing the glorious Gospel of the blessed God: though rather the "cherubim" on the mercy seat were symbols and representations of angels, since to these the Apostle Peter seems to allude, in (1 Peter 1:12) , their being made of gold may denote their excellency, purity, and simplicity; their being on the mercy seat shows their dependence on Christ, their confirmation by him, and ministration to him; their having wings, expresses their readiness to do his will; and their looking one to another, signifies their unity and concord among themselves; and their looking to the mercy seat, their inspection into the mysteries of grace; and their being over the ark, and God being in the midst of them, declares the presence of God with them, whose face they always behold; and as these "cherubim" of glory, they are very glorious creatures, and in the glory of them will Christ come a second time:

shadowing the mercy seat ;
that is, with their wings, as in (Exodus 25:20) which was typical of Christ; its name agrees with him, a mercy seat; for in him God shows himself merciful to his people; all the stores of mercy are laid up in him; the mission of him into this world is owing to the mercy of God; and the mercy of God was glorified by him in the redemption of his people; and he himself is the way through which they obtain and receive mercy; and he is also a merciful high priest to them: the Hebrew word for the mercy seat, (trwpk) , signifies "a covering": nor is our English word in sound very different from it; and it was so called, as Kimchi ^F11 observes, because it covered the ark: Christ is a covering to his people; their persons are clothed with his righteousness, and all their sins are covered by it; and they are secured from the curse and condemnation of the law, and wrath to come: the Septuagint interpreters render it by (ilasthrion) , the word used here by the Apostle Paul, in (Romans 3:25) , there rendered "propitiation", and applied to Christ, who has made reconciliation for sin, and through whom God is propitious to his people. The matter, of which the mercy seat was made, was pure gold, denoting the excellency and preciousness of Christ; the make of it, in its length and breadth, was just the same with the ark, in which the two tables were, (Exodus 25:10Exodus 25:17) . Christ is the fulfilling end of the law, and exactly answers to all its requirements; his nature, to the holiness and spirituality of it; his righteousness, to all the obedience it commands; and his sufferings and death, to the penalty it enjoins: its situation above the ark shows that there is no mercy but in a way of righteousness, and that Christ stands between God and the law, and, by fulfilling it, covers all the transgressions of it; and being above it, is able to suppress all its accusations and charges: from off the mercy seat, God communed with his people; the way to communion with God is by Christ; the encouragement to go to God is from him; and the enjoyment of him is through him: on the day of atonement the mercy seat was sprinkled with blood, typical of the blood of Christ, whereby peace is made, and a way opened into the holiest of all:

of which we cannot now speak particularly ;
not only of the mercy seat, but of all the things before mentioned; for the word "which" is in the plural number, and refers to all the preceding things; to discourse of which, largely and particularly, required more time than the apostle had, and must have exceeded the bounds of an epistle. The Ethiopic version renders it in the singular number; "of this".