Exegetical and Hermeneutical Commentary of Hebrews 9:2

For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary.

2. made ] “prepared” or “established.” He treats of the Sanctuary in 2 5, and of the Services in 6 10.

the first ] By this is not meant the Tabernacle in contrast with the Temple, but “ the outer chamber (or Holy Place).” It is however true that the writer is thinking exclusively of the Tabernacle of the Wilderness, which was the proper representative of the worship of the Old Covenant. He seems to have regarded the later Temples as deflections from the divine pattern, and he wanted to take all that was Judaic at its best. His description applies to the Tabernacle only. It is doubtful whether the seven-branched candlestick was preserved in the Temple of Solomon; there was certainly no ark or mercy-seat, much less a Shechinah, in the Herodian Temple of this period. When Pompey profanely forced his way into the Holy of Holies he found to his great astonishment nothing whatever ( vacua omnia).

was ] Rather, “is.” The whole tabernacle is ideally present to the writer’s imagination.

the candlestick ] Exo 25:31-39; Exo 37:17-24. The word would more accurately be rendered “lamp-stand.” In Solomon’s temple there seem to have been ten (1Ki 7:49). There was indeed one only in the Herodian temple ( 1Ma 1:21 ; 1Ma 4:49 ; Jos. Antt. xii. 7. 6, and allusions in the Talmud). It could not however have exactly resembled the famous figure carved on the Arch of Titus (as Josephus hints in a mysterious phrase, Jos. B. J. vii. 5. 5), for that has marine monsters carved upon its pediment, which would have been a direct violation of the second commandment.

and the table ] Exo 25:23-30; Exo 37:10-16. There were ten such tables of acacia-wood overlaid with gold in Solomon’s temple (2Ch 4:8; 2Ch 4:19).

and the shewbread ] Lit. “the setting forth of the loaves.” The Hebrew name for it is “the bread of the face” (i.e. placed before the presence of God), Exo 25:23-30; Lev 24:5-9.

which is called the sanctuary ] In the O.T. Kodesh, “the Holy Place.”

Fuente: The Cambridge Bible for Schools and Colleges

For there was a tabernacle made – The word tabernacle properly means a tent, a booth, or a hut, and was then given by way of eminence to the tent for public worship made by Moses in the wilderness. For a description of this, see Exo. 26. In this place the word means the outer sanctuary or room in the tabernacle; that is, the first room which was entered – called here the first. The same word – skene – is used in Heb 9:3 to denote the inner sanctuary, or holy of holies. The tabernacle, like the temple afterward, was divided into two parts by the veil Exo 26:31, Exo 26:33, one of which was called the holy place, and the other the holy of holies. The exact size of the two rooms in the tabernacle is not specified in the Scriptures, but it is commonly supposed that the tabernacle was divided in the same manner as the temple was afterward; that is, two-thirds of the interior constituted the holy place, and one-third the holy of holies. According to this, the holy place, or first tabernacle was twenty cubits long by ten broad, and the most holy place was ten cubits square. The whole length of the tabernacle was about fifty-five feet, the breadth eighteen, and the height eighteen. In the temple, the two rooms, though of the same relative proportions, were of course much larger. See a description of the temple in the notes on Mat 21:12. In both cases, the holy place was at the east, and the Holy of Holies at the west end of the sacred edifice.

The first – The first room on entering the sacred edifice, here called the first tabernacle. The apostle proceeds now to enumerate the various articles of furniture which were in the two rooms of the tabernacle and temple. His object seems to be, not for information, for it could not be supposed that they to whom he was writing were ignorant on this point, but partly to show that it could not be said that he spoke of that of which he had no information, or that he undervalued it; and partly to show the real nature of the institution, and to prove that it was of an imperfect and typical character, and had a designed reference to something that was to come. It is remarkable that though he maintains that the whole institution was a figure of what was to come, and though he specifies by name all the furniture of the tabernacle, he does not attempt to explain their particular typical character, nor does he affirm that they had such a character.

He does not say that the candlestick, and the table of show-bread, and the ark, and the cherubim were designed to adumbrate some particular truth or fact of the future dispensation, or had a designed spiritual meaning. It would have been happy if all expositors had followed the example of Paul, and had been content, as he was, to state the facts about the tabernacle, and the general truth that the dispensation was intended to introduce a more perfect economy, without endeavoring to explain the typical import of every pin and pillar of the ancient place of worship. If those things had such a designed typical reference, it is remarkable that Paul did not go into an explanation of that fact in the Epistle before us. Never could a better opportunity for doing it occur than was furnished here. Yet it was not done. Paul is silent where many expositors have found occasion for admiration. Where they have seen the profoundest wisdom, he saw none; where they have found spiritual instruction in the various implements of divine service in the sanctuary, he found none.

Why should we be more wise than he was? Why attempt to hunt for types and shadows where he found none? And why should we not be limited to the views which he actually expressed in regard to the design and import of the ancient dispensation? Following an inspired example we are on solid ground, and are not in danger. But the moment we leave that, and attempt to spiritualize everything in the ancient economy, we are in an open sea without compass or chart, and no one knows to what fairy lands he may be drifted. As there are frequent allusions in the New Testament to the different parts of the tabernacle furniture here specified, it may be a matter of interest and profit to furnish an illustration of the most material of them.

(Without attempting to explain the typical import of every pin and pillar of the tabernacle, one may be excused for thinking, that such prominent parts of its furniture, as the ark, the candlestick, and the cherubim, were designed as types. Nor can it be wrong to inquire into the spiritual significancy of them, under such guidance as the light of Scripture, here or affords elsewhere. This has been done by a host of most sober and learned commentators. It is of no use to allege, that the apostle himself has given no particular explanation of these matters, since this would have kept him back too long from his main object; and is, therefore, expressly declined by him. Yet, says McLean, his manner of declining it implies, that each of these sacred utensils had a mystical signification. They were all constructed according to particular divine directions, Exo. 25. The apostle terms them, the example and shadow of heavenly things, Heb 8:5; the patterns of things in the heavens, Heb 9:23; and these typical patterns included not only the tabernacle and its services, but every article of its furniture, as is plain from the words of Moses, Exo 25:8-9. There are also other passages which seem to allude to, and even to explain, some of these articles, such as the golden candlestick, with its seven lamps, Rev 1:12-13, Rev 1:20; the golden censer, Rev 8:3-4; the vail, Heb 10:20; the mercy-seat, Rom 3:25; Heb 4:16; and, perhaps, the angelic cherubim, 1Pe 1:12. It must, however, be acknowledged that too great care and caution cannot be used in investigating such subjects.)

The candlestick – For an account of the candlestick, see Exo 25:31-37. It was made of pure gold, and had seven branches, that is, three on each side and one in the center. These branches had on the extremities seven golden lamps, which were fed with pure olive oil, and which were lighted to give light over against it; that is, they shed light on the altar of incense, the table of show-bread, and generally on the furniture of the holy place. These branches were made with three bowls, knops, and flowers occurring alternately on each one of the six branches; while on the center or upright shaft there were four bowls, knops and flowers of this kind. These ornaments were probably taken from the almond, and represented the flower of that tree in various stages. The bowls on the branches of the candlestick probably meant the calyx or cup of that plant from which the flower springs.

The knops probably referred to some ornament on the candlestick mingled with the bowls and the flowers, perhaps designed as an imitation of the nut or fruit of the almond. The flowers were evidently ornaments resembling the flowers on the almond-tree, wrought, as all the rest were, in pure gold. See Bushs notes on Exodus 25. The candlestick was undoubtedly designed to furnish light in the dark room of the tabernacle and temple; and in accordance with the general plan of those edifices, was ornamented after the most chaste and pure views of ornamental architecture of those times – but there is no evidence that its branches, and bowls, and knops, and flowers each had a special typical significance. The sacred writers are wholly silent as to any such reference, and it is not well to attempt to be wise above that which is written. An expositor of the Scripture cannot have a safer guide than the sacred writers themselves.

How should any uninspired man know that these things had such a special typical signification? The candlestick was placed on the south, or lefthand side of the holy place as one entered, the row of lamps being probably parallel with the wall. It was at first placed in the tabernacle, and afterward removed into the temple built by Solomon. Its subsequent history is unknown. Probably it was destroyed when the temple was taken by the Chaldeans. The form of the candlestick in the second temple, whose figure is preserved on the Arch of Titus in Rome, was of somewhat different construction. But it is to be remembered that the articles taken away from the temple by Vespasian were not the same as those made by Moses, and Josephus says expressly that the candlestick was altered from its original form.

And the table – That is, the table on which the showbread was placed. This table was made of shittim-wood, overlaid with gold. It was two cubits long, and one cubit broad, and a cubit and a half high; that is, about three feet and a half in length, one foot and nine inches wide, and two feet and a half in height. It was furnished with rings or staples, through which were passed staves, by which it was carried. These staves, we are informed by Josephus, were removed when the table was at rest, so that they might not be in the way of the priest as they officiated in the tabernacle. It stood lengthwise east and west, on the north side of the holy place.

And the show-bread – On the table just described. This bread consisted of twelve loaves, placed on the table, every Sabbath. The Hebrews affirm that they were square loaves, having the four sides covered with leaves of gold. They were arranged in two piles, of course with six in a pile; Lev 24:5-9. The number twelve was selected with reference to the twelve tribes of Israel. They were made without leaven; were renewed each Sabbath, when the old loaves were then taken away to be eaten by the priests only. The Hebrew phrase rendered show-bread means properly bread of faces, or bread of presence. The Septuagint render it artous enopious – foreplaced loaves. In the New Testament it is, he prothesis ton arton – the placing of bread; and in Symmachus, bread of proposition, or placing. Why it was called bread of presence has been a subject on which expositors have been much divided.

Some have held that it was because it was before, or in the presence of the symbol of the divine presence in the tabernacle, though in another department; some that it was because it was set there to be seen by people, rather than to be seen by God. Others that it had an emblematic design, looking forward to the Messiah as the food or nourishment of the soul, and was substantially the same as the table spread with the symbols of the Saviours body and blood. See Bush, in loc. But of this last-mentioned opinion, it may be asked where is the proof? It is not found in the account of it in the Old Testament, and there is not the slightest intimation in the New Testament that it had any such design. The object for which it was placed there can be only a matter of conjecture, as it is not explained in the Bible, and it is more difficult to ascertain the use and design of the show-bread than of almost any other emblem of the Jewish economy.

Calmet. Perhaps the true idea, after all that has been written and conjectured is, that the table and the bread were for the sake of carrying out the idea that the tabernacle was the dwelling-place of God, and that there was a propriety that it should be prepared with the usual appurtenances of a dwelling. Hence, there was a candlestick and a table, because these were the common and ordinary furniture of a room; and the idea was to be kept up constantly that that was the dwelling-place of the Most High by lighting and trimming the lamps every day, and by renewing the bread on the table periodically. The most simple explanation of the phrase bread of faces, or bread of presence is, that it was so called because it was set before the face or in the presence of God in the tabernacle. The various forms which it has been supposed would represent the table of showbread may be seen in Calmets Large Dictionary. The Jews say that they were separated by plates of gold.

Which is called the sanctuary – Margin, Or, holy. That is, the holy place. The name sanctuary was commonly given to the whole edifice, but with strict propriety appertained only to this first room.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. For there was a tabernacle made; the first, wherein] The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: , . . . which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, c. And this tabernacle or dwelling may be called the first dwelling place which God had among men, to distinguish it from the second dwelling place, the temple built by Solomon for tabernacle here is to be considered in its general sense, as implying a dwelling.

To have a proper understanding of what the apostle relates here, we should endeavour to take a concise view of the tabernacle erected by Moses in the wilderness. This tabernacle was the epitome of the Jewish temple; or rather, according to this as a model was the Jewish temple built. It comprised,

1. The court where the people might enter.

2. In this was contained the altar of burnt-offerings, on which were offered the sacrifices in general, besides offerings of bread, wine, and other things.

3. At the bottom or lower end of this court was the tent of the covenant; the two principal parts of the tabernacle were, the holy place and the holy of holies.

In the temple built by Solomon there was a court for the Levites, different from that of the people; and, at the entrance of the holy place, a vestibule. But in the tabernacle built by Moses these parts were not found, nor does the apostle mention them here.

In the holy place, as the apostle observes, there were,

1. The golden candlestick of seven branches, on the south.

2. The golden altar, or altar of incense, on the north.

3. The altar, or table of the show-bread; or where the twelve loaves, representing the twelve tribes, were laid before the Lord.

1. In each branch of the golden candlestick was a lamp; these were lighted every evening, and extinguished every morning. They were intended to give light by night. 2. The altar of incense was of gold; and a priest, chosen by lot each week, offered incense every morning and evening in a golden censer, which he probably left on the altar after the completion of the offering. 3. The table of the show-bread was covered with plates of gold; and on this, every Sabbath, they placed twelve loaves in two piles, six in each, which continued there all the week till the next Sabbath, when they were removed, and fresh loaves put in their place. The whole of this may be seen in all its details in the book of Exodus, from chap. 35 to 40. See Calmet also.

Which is called the sanctuary.] . This is called holy. This clause may apply to any of the nouns in this verse, in the nominative case, which are all of the feminine gender; and the adjective , holy, may be considered here as the nominative singular feminine, agreeing with . Several editions accent the words in reference to this construction. The word , tabernacle, may be the proper antecedent; and then we may read , instead of : but these niceties belong chiefly to grammarians,

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For there was a tabernacle made: the Spirit descends to a particular account of the three former adjuncts to the covenant, beginning with the last, the sanctuary; which being glorious, he advanceth the glory of Christ from the place of his ministry above it.

For is demonstrative of what was asserted Heb 9:1, the first visible habitation that God had amongst men, 2Sa 7:6, as a token of his gracious presence with them. This tabernacle consisted of three parts, of the court where stood the brazen altar of burnt offerings, the brazen laver for the priests to wash the sacrifices in, and to purify themselves when they came and offered them upon the altar, Exo 27:1, &c.; Exo 30:17-21; 38:1-20; 40:28-33. This court the Holy Ghost here leaves out. Separated from this court by a veil was the first tent or tabernacle, called the sanctuary, or holy place, where the priest did the daily service, which is called the first, Exo 26:36; 40:22-29. Inward of this, and separated by a veil, was the holy of holiest, where the ark was, and where the high priest only entered once a year, Exo 25:10,22; 40:20,21. This tabernacle was according to Gods pattern and command, prepared, finished, and reared up by Moses, Exo 40:1-38.

The first; the sanctuary, or holy place, separated by one veil from the holy of holiest, and from the court by another, had in it the following sacred utensils.

The candlestick; for matter and form answering Gods pattern, as Exo 25:31,40; 37:17,25; 40:24,25. It was of pure gold, and of six branches artificially wrought, by which was typified that Spirit of light which Christ giveth to the true tabernacle, his body mystical, the church wherein God dwelleth, not unusually set out by lamps, Rev 4:5. And by reason of that light is the church set out by the emblem of candlesticks, Rev 1:4,12,13,20.

The table; for matter, of plates of pure gold covering the shittim wood, and a crowning verge of gold round it, Exo 25:23-30; 37:10-16; Exo 40:22,23. Most excellent for its spiritual use, setting out Christ in all his excellencies, well stored and furnished for his; which the Jews by their unbelief and profaneness made contemptible, Mal 1:7.

The shewbread was twelve cakes made and set on the table, new every sabbath day in the morning, and when taken away were to be eaten by the priests only, Exo 25:30; 40:23; Lev 24:5-9. However, on Davids necessity God dispensed with that law, and allowed him to eat of it, Mar 2:26. This was an emblem of Gods provision for the twelve tribes, the type of his church; and the bestowing on them the bread of life from heaven, the all-sufficient food for them, Joh 6:32-58; compare Col 2:16,17.

Which is called the sanctuary; which first tabernacle was called the holy place or sanctuary, being relatively so, as Gods tent, and no otherwise, so is it styled by the Spirit, Exo 26:33.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Defining “the worldlytabernacle.”

a tabernacle“thetabernacle.”

madebuilt andfurnished.

the firstthe anteriortabernacle.

candlestick . . .tabletypifying light and life (Ex25:31-39). The candlestick consisted of a shaft and six branchesof gold, seven in all, the bowls made like almonds, with a knop and aflower in one branch. It was carried in Vespasian’s triumph, and thefigure is to be seen on Titus’ arch at Rome. The table ofshittim wood, covered with gold, was for the showbread (Ex25:23-30).

showbreadliterally,”the setting forth of the loaves,” that is, the loaves setforth: “the show of the bread” [ALFORD].In the outer holy place: so the Eucharist continues until ourentrance into the heavenly Holy of Holies (1Co11:26).

which, &c.”which(tabernacle) is called the holy place,” as distinguished from”the Holy of Holies.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Ex 26:35. This was wanting in the second temple o: 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, Ex 26:35. This was also wanting in the second temple p: 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, c. 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 Le 25:5. 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.” (Sirach 26:17)

and the ark, candlestick, table, censer, and altar, are called

, “holy vessels”, by Philo the Jew q; but the former sense seems best, when compared with the following verse.

o T. Bab. Bava Bathra, fol. 4. 1. p Menasseh ben Israel Conciliat. in Gen. qu. 41. q De Vita Mosis, l. 3. p. 668.

Fuente: John Gill’s Exposition of the Entire Bible

A tabernacle the first ( ). See 8:2 for . Large tents usually had two divisions (the outer and the inner or the first and the second). Note for the first of two as with the first covenant (Heb 8:7; Heb 8:13; Heb 9:1). The large outer tent was entered first and was called H (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles.

Was prepared (). First aorist passive of . See 3:3. For the furniture see Heb 9:25; Heb 9:26. Three items are named here: the candlestick ( , late word for ) or lampstand, necessary since there were no windows (Ex 25:31-39); the table ( , old word, Mt 15:27) for the bread (Exod 25:23-30; Lev 24:6 of pure gold); the shewbread ( ) as in Exod 25:30; Exod 40:23; Lev 24:5-9. Probably a hendiadys for the table with the loaves of God’s Presence.

Fuente: Robertson’s Word Pictures in the New Testament

Was made [] See on ch. Heb 3:3.

The first. The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles.

Candlestick [] . Rend. lampstand, See on Mt 5:15; Rev 1:12. Description in Exo 25:31 – 37. Comp. Zechariah 4. The table and the shewbread [ ] . See Exo 25:23 – 30; Exo 25:13; 2Ch 2:4; 2Ch 13:11. The table and the loaves are treated as one item. Lit. the table and the setting forth o f the loaves, that is, the table with its loaves set forth. See on Mr 2:26; Act 11:23.

Which is called the sanctuary [ – ] . Since it was thus furnished. See on ch. Heb 8:2.

Fuente: Vincent’s Word Studies in the New Testament

1) “For there was a tabernacle made,” (skene gar kateskeusthe) “For a tabernacle was prepared,” according to Divine instructions given to Moses and Israel, Exo 26:1; Exo 27:1-21. The Lampstand of the tabernacle worship was a picture of the church as light bearer of the word, worship, and service of the new covenant, Mat 5:15-16; Rev 1:20.

2) “The first, wherein was the candlestick,” (he prote en he eh te luchnia) “The first (section) in which were located both the lampstand or candlestick,” Exo 26:35; “over against the table on the side of the tabernacle toward the south;” Exo 40:4; Exo 40:24-25. It was of pure gold and was to support all the light to be had in the sanctuary of worship, a type of the word of God as the only source of light for the new covenant order of worship, Exo 25:31; Joh 5:39; 2Ti 3:16-17.

3) “And the table,” (kai hetrapeza) “And the table,” of it, without the veil,” Exo 26:35, “on the north side,” of the tabernacle; This table of fine wood (shittim wood) on which the shewbread was to be placed was overlaid with pure gold, Exo 25:23; Exo 25:30.

4) “And the shewbread,” (kai he prothesis ton arton) “And the setting forth of the loaves (of shewbread),” There were to be twelve cakes, baked of fine flour, then covered with pure frankincense, set in two rows (six in a row) upon the golden table as a memorial to the Lord, Lev 24:5-7.

5) “Which is called the sanctuary,” (hetio legetai hagia) “Which is called Holy,” or the sanctuary of the tabernacle, a sanctified place, where priests were to minister continually, witnessing of the goodness of God in leading and feeding and protecting his worshipping covenant people until the true sacrifice- redeemer should come, Gal 3:19-25.

Fuente: Garner-Howes Baptist Commentary

2. For there was a tabernacle, etc. As the Apostle here touches but lightly on the structure of the tabernacle, that he might not be detained beyond what his subject required; so will I also designedly abstain from any refined explanation of it. It is then sufficient for our present purpose to consider the tabernacle in its three parts, — the first was the court of the people; the middle was commonly called the sanctuary; and the last was the inner sanctuary, which they called, by way of eminence, the holy of holies. (141)

As to the first sanctuary, which was contiguous to the court of the people, he says that there were the candlestick and the table on which the shew­bread was set: he calls this place, in the plural number, the holies. Then, after this is mentioned, the most secret place, which they called the holy of holies, still more remote from the view of the people, and it was even hid from the priests who ministered in the first sanctuary; for as by a veil the sanctuary was closed up to the people, so another veil kept the priests from the holy of holies. There, the Apostle says, was the θυμιατήριον by which name I understand the altar of incense, or fumigation, rather than the censer; (142) then the ark of the covenant, with its covering, the two cherubim, the golden pot filled with manna, the rod of Aaron, and the two tables. Thus far the Apostle proceeds in describing the tabernacle.

But he says that the pot in which Moses had deposited the manna, and Aaron’s rod which had budded, were in the ark with the two tables; but this seems inconsistent with sacred history, which in 1Kg 8:9, relates that there was nothing in the ark but the two tables. But it is easy to reconcile these two passages: God had commanded the pot and Aaron’s rod to be laid up before the testimony; it is hence probable that they were deposited in the ark, together with the tables. But when the Temple was built, these things were arranged in a different order, and certain history relates it as a thing new that the ark had nothing else but the two tables. (143)

(141) See Appendix F 2.

(142) This is evidently a mistake, for the altar of incense was in the sanctuary — the first tabernacle. See Exo 30:1. The word is used in the Sept., for “censer,” 2Ch 26:19. There were many censors made, as it is supposed, of brass; for they were daily used in the sanctuary for incense; but this golden censor was probably used only on the day of expiation, when the chief priest entered the holiest place; and the probability is, though there is no account of this in the Old Testament, that it was laid up or deposited, as Stuart suggests, in the holy of holies. — Ed.

(143) Stuart observes, “Our author is speaking of the tabernacle, and not of the temple; still less of the second temple, which must have lacked even the tables of testimony. The probability is, that the ark, during its many removals, and in particular during its captivity by the Philistines, was deprived of those sacred deposits; for we hear no more concerning them.” — Ed.

Fuente: Calvin’s Complete Commentary

(2) Tabernacle.It must be carefully observed that the Epistle throughout refers to the Tabernacle, and not once to the Temples which succeeded it. Though they were formed on the same general model, their very nature and design necessitated changes of plan and detail which unfitted them for the writers argument here. So far as the Temple was a copy of the Tabernacle, and so far only, was it made after the pattern that Moses had seen; and so far only was its symbolism of divine and not human origin.

The first, wherein was . . .In Heb. 9:6, when the writer passes from place to ministration, he uses the present tense, although it is of the Tabernacle that he is speaking. The explanation is that which has come before us again and again: the arrangements prescribed in Scripture are to him ever present, abiding from age to age in that unchanging word. Hence probably we should here read are instead of were. The golden candlestick, the table, and the showbread are in the Holy Place as it is described in the Law. With the symbolical meaning of the furniture of the Holy Place we are not here concerned. The writer contents himself with words which plainly imply that none of the parts and arrangements of the Tabernacle were without significance. On the golden candlestick (more strictly, lampstand) see Exo. 25:31-37, and on the ten candlesticks of the Temple of Solomon, 1Ki. 7:49; on the table and the showbread, Exo. 25:23-30; Lev. 24:5-9 (1Ki. 7:48; 2Ch. 4:8). It is somewhat remarkable that the table should here be so distinctly mentioned, for usually (both in the Bible and in Jewish tradition) no special importance appears to be assigned to it apart from the offering which was placed thereon. (Comp., however, Lev. 24:6; 2Ch. 13:11; Mal. 1:7; Mal. 1:12.) This offering is in Hebrew called bread of the facei.e., bread of the (divine) Presence; in Mat. 12:4, Luk. 6:4, loaves of the setting forth; here the setting forth of the loaves.

Sanctuary.Or, holy place. The same word is applied to the Holy of Holies in Heb. 8:2; Heb. 9:8; Heb. 12:24-25; Heb. 10:19; and probably in Heb. 13:11. This verse and the next give the proper names of the two parts of the Tabernacle, which must be used when the one is to be distinguished from the other. Where there is no risk of mistake the simpler designation is sufficient. (See Lev. 16:2; Lev. 16:17; Lev. 16:20.) It will be observed that here and in Heb. 9:3; Heb. 9:6-7, these divisions are spoken of as if two distinct Tabernacles.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. A tabernacle Or tent, yet a different term in the Hebrew from the ordinary word for tent; as if the word became consecrated to this sacred tent. It was the temporary travelling temple during the wilderness age, subsequently replaced by the temple of Solomon at Jerusalem. Note on Mat 21:12.

The first There were two apartments to the tabernacle; the front one, curtained by the veil, (instead of a door,) which was called the sanctuary, or the holy place, or the holy. In this apartment our apostle enumerates three furnishings.

The candlestick The candelabrum, or chandelier, fully described in Exo 25:31-40. It consisted of a central shaft, erected on a base, with three arms or branches extending on each of its two sides, thus forming the sacred number seven. On the summit of shaft and of each arm was a lamp, thus giving to the holy place a sevenfold light. Into the lamps every evening was poured pure olive oil to the amount of about two wine glasses full each, and the wicks, made of cotton, were lighted by the priests. In Solomon’s temple the number of chandeliers was increased to ten, but in the Herodian temple the number again was one.

This last chandelier was carried by Titus to Rome after the destruction of Jerusalem; and there is still extant a representation of it in the triumphal “Arch of Titus” in that city. The ordinary reckoning of the three furnishings of the holy place was, the table, the altar of incense, and the candlestick; our apostle postpones the altar to the holy of holies, and reckons the table and bread as two.

The table Made (Exo 25:23-30) of the durable shittim wood, or acacia, overlaid with pure gold. It was two cubits long, a cubit broad, and a cubit and a half high, with rings for the insertion of bars for carrying: and with its furniture of dishes, bowls, and spoons, was of pure gold.

Showbread Hebrews, the bread of faces; that is, the “presence bread,” or bread before the face of the divine Resident between the cherubim. The Greek phrase in full, here, signifies the setting forth of the bread; meaning, not the act but the position of the bread, as set forth, or presented before the present Jehovah. By Luther it was translated schau brode; whence our English showbread, indicating its exhibition or presentation before God. There were twelve loaves, symbolizing the twelve tribes of Israel. They were placed in double rows of six, and were renewed every week; those of the previous being eaten by the priests in the holy place, from which it was unlawful to remove them.

Sanctuary The Greek , sanctuary, or holy place, is the same word as in Heb 9:1, (in a different grammatical number,) and as is rendered holiest in Heb 9:8.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For there was a tabernacle prepared, the first, in which were the lampstand, and the table, and the showbread (literally ‘the presentation of the loaves’), which is called the Holy place.’

The ancient Tabernacle is now described and seen here as split into two smaller tabernacles, the first ‘the Holy Place’, and the second ‘the Holy of Holies’, the latter entered only from the Holy Place. In the first were the lampstand, the table, and the showbread. And this is called the Holy Place, the place set apart for God, separated to His use.

This Holy Place was the place which only the priests could enter, and they only when on holy service. Here they walked in awe and tended the golden lampstand twice daily (Exo 25:31-40; Exo 30:7-8). Here they replaced the showbread weekly on the Sabbath (Lev 24:5-8), twelve baked cakes of which, were placed in two rows on a table of acacia wood covered with gold (Exo 25:23-30). And here they approached the altar of incense to offer incense, again twice daily (Exo 30:7-8), and then withdrew.

That the lampstand represented the glory of God as dimly revealed to man outside the Holy of Holies, so that he might have some conception of what was within, comes out in that the two olive trees in Zec 4:12-14 receive their oil (their commitment to God by anointing) from the golden lampstand. Its sevenfold nature revealed the divine perfection that the light portrayed. It also represented the witness to God that Israel were intended to be, a reflection of God’s reflection, as is evidenced by the seven lampstands, representing seven churches, in Revelation 1. There the churches were to be ‘the light of the world’ (Mat 5:14), separate lampstands, revealing the One sevenfold lampstand Who is the true Light of the world (Joh 8:12 – spoken at the feast of Tabernacles where four large lampstands were erected in the court of the women). The twelve cakes of showbread represented the constant gift to His people (the twelve tribes) of all God’s provision as the Feeder of His people, and their re-offering to Him of the bread as a symbol of, and in gratitude for, that provision. It was to be eaten by the priests in a holy place. This may well have been in Jesus’ mind when He spoke of Himself as the Bread of Life (Joh 6:35).

Fuente: Commentary Series on the Bible by Peter Pett

Heb 9:2. For there was a tabernacle, &c. Concerning the tabernacle and its furniture we refer to the notes on that subject in Exodus.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 9:2-5 . Unfolding of the collective idea , as regards its several essential component parts. That the author has before his mind the Jewish sanctuary in its original form, i.e. the Mosaic tabernacle, is evident alike from the expression , as from the use of the aorist . That, however, he likewise thinks of this original disposition as still preserved in the temple of his day, is manifest partly from the present immediately following, partly from the proposition: , Heb 9:6 .

] for a tent was prepared (set up), namely, the first or anterior one (the fore-tent). stands first as the general notion, and only acquires its nearer definition by the afterwards brought in, without, however, our having, with Beza, Bloomfield, and others, to place a comma after . That is not to be combined immediately in one, as expressing the signification: “the fore-part of the tent” (so Valckenaer, who compares in ultimis aedibus , and the like; also Delitzsch), is shown although such acceptation presents no grammatical difficulty by the corresponding , Heb 9:3 , whence it follows that the author is regarding the two divisions of the tent separated by the veil in front of the Most Holy Place as two tents.

] not temporal , but local .

] namely by Moses, at the behest of God (comp. Heb 8:5 ).

] sc . (not , Alford, Kurtz, against which and Heb 9:6 are decisive): in which there is the candlestick (or lamp-stand ). Comp. Exo 25:31-39 ; Exo 37:17-24 ; Bhr, Symbolik des Mos. Cultus , Bd. I., Heidelb. 1837, p. 412 ff. In the temple of Herod, too, there was, according to Josephus, de Bello Jud . v. 5. 5, vii. 5. 5, only one lamp-stand in the Holy Place, while in the temple of Solomon there were ten of them present; comp. 1Ki 7:49 ; 2Ch 4:7 .

] and the table and the setting forth of the bread (or loaves ), i.e. wherein is found the table, and the sacred custom is observed of placing thereon the shew-bread. Comp. Winer, Gramm. , 7 Aufl. p. 590. Wrongly do Vatablus, Zeger, Jac. Cappellus, Grotius, Bengel, Bloomfield, and others explain as hypallage or antiptosis for . Yet more unwarrantably do Valckenaer (and similarly Heinrichs) maintain that is equivalent to . According to Tholuck, Delitzsch, Alford, Maier, Kluge, and Moll, is, like the Hebrew , to be taken concretely, strues panum. But never has the passive signification of strues. On the matter itself, comp. Exo 25:23-30 ; Exo 26:35 ; Exo 37:10-16 ; Lev 24:5-9 ; Bhr, l.c. p. 407 ff.

] sc. . Not conjoined with the mere , because the fact alleged is something which is familiar to the readers.

] Holy Place ( ). So (as neuter plur.), not, with Erasmus, Luther, Er. Schmid, Mill, Whitby, Heinrichs, and others, (as fem. sing.), have we to accentuate the word. It stands opposed to the , Heb 9:3 , and denotes the Holy Place, or the outer portion of the tabernacle, in opposition to the Most Holy Place, or the more secluded, inner portion of the same. Likewise with the LXX. and with Philo, the plural in this sense is interchanged with the singular .

, however, not , is placed, because the author was less concerned about mentioning the definite name coined for the expression thereof, than about bringing out the signification which this name has.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

Ver. 2. The first wherein was, &c. ] He speaks nothing of the outer court, as not pertinent to his present purpose. But there was both in the tabernacle and temple, the holy of holies, the sanctuary, and the court of the people: answerable whereunto are in man, “The spirit, soul, and body,”1Th 5:231Th 5:23 . And as the cloud, 1Ki 8:10-11 , filled first the most holy place, and then the holy, and then the outer court, so doth the Holy Ghost renew the spirit of our minds, and then our wills and affections, and then the outward man.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 5 .] Epexegetic of , by a particular detail .

Fuente: Henry Alford’s Greek Testament

2 .] For the tabernacle (most Commentators, as De Wette, Bleek, Lnemann, Delitzsch, al., render (correctly enough for the Greek, cf. ch. Heb 6:7 ; Act 10:41 ; Act 19:11 ; Act 26:22 ), “ a tabernacle,” and then take as specifying. But I should rather query, whether this be not carrying nicety too far for the idiom of modern languages: and whether we can come closer in English to , and , than by ‘the tabernacle, namely, the first one,’ and ‘the tabernacle which was called holy.’ For as Delitzsch remarks, “the general idea is put forward anarthrously, and afterwards defined by appositional epithets having the article.” But when we say ‘a tabernacle,’ we do not express the general idea , but an indefinite concrete example of it. The English only admits such expressions in plurals and abstracts: e. g. , “land which hath drunk:” , “miracles of no common sort.” Or we may say that in both cases being thrown emphatically forward, loses its article. At all events, by rendering it “a tabernacle” in both places, as Delitzsch (not the rest, that I can discover), we give a tinge of indefiniteness which certainly does not belong to it, and seem to lose the solemn reference to the well-known tabernacle) was established (on , see on ch. Heb 3:3 . It is often found of the setting up or establishing of a tent: Xen. Cyr. ii. 1. 25, : ib. 30, : Jos. c. Apion. ii. 2, , ) the first one ( , in situation, to those entering: see Act 16:12 note, and compare the Homeric expression . In the citation from Josephus above, the expression is used in a temporal sense, as distinguished from the subsequent one, in the temple of Solomon. The question, whether the Writer thinks (locally) of two tabernacles, or is speaking of the first portion of one and the same tabernacle, is of no great importance: the former would be but a common way of expressing the latter: and we can hardly deny that ‘two tabernacles’ are spoken of, in the presence of . below), in which were (not, “ are ,” as Lnem., holding it to be ruled by below. But only refers to a name, now, as then, given: the position of the articles enumerated in the must be contemporaneous with . above) the candlestick (with seven lights: of gold, carved with almond flowers, pomegranates and lilies: see Exo 25:31-39 ; Exo 37:17-24 . There were ten of these in the temple of Solomon, see 1Ki 7:49 ; 2Ch 4:7 ; but in the second temple, the Mosaic regulation was returned to, and only one placed in the tabernacle: see 1Ma 1:21 ; 1Ma 4:49 ; Jos. Antt. xii. 7. 6: also B. J. v. 5. 5 (see below); vii. 5. 5, where he describes Vespasian’s triumph, and the candlestick as borne in it, which is now to be seen in relief on the arch of Titus at Rome) and the table (for the shewbread; of shittim (acacia?) wood, overlaid with gold, Exo 25:23-30 ; Exo 37:10-16 , of which there was one only in the Mosaic tabernacle, and in the second temple (1 Macc. ut supra), but ten in Solomon’s temple, see 2Ch 4:8 ; also ib. 2Ch 4:19 ; 1Ch 28:16 ; 1Ki 7:48 ) and the shew of the bread (there can be little doubt that Tholuck and Delitzsch are right, who understand not of the custom of exhibiting the bread, but, seeing that the Writer is speaking of concrete objects, as ‘strues panum,’ the heap of bread itself thus exhibited. , says Del., is the Greek word for . We have it similarly used in LXX, ref. 2 Chron. There it is in the plural, which Bleek maintains would have been the case here were it so meant, in reference to the double row of pieces: but I cannot see why the whole mass should not be called the ): which tabernacle (the categorical , ‘that tabernacle namely, which’) is called the holy place (Erasmus, Steph., Eras. Schmid, Mill, al. write this , as fem., and agreeing with , and so Luther, die heilige , and E. V., “the sanctuary.” The vulg., “qu dicitur sancta,” appears to refer the clause to “propositio panum” immediately preceding. D-lat. (see D 1 in digest) has “sancta sanctorum.” There can be no doubt that it is neut. plur. This is insisted on as early as by Thdrt.: : viz. , Heb 9:3 . So Erasm. (annot.) and all the moderns. But even thus the omission of the art. is significant. The Writer is not so much speaking of the holy place by name , , as by quality and predication, (the) holy (places).

Fuente: Henry Alford’s Greek Testament

tabernacle. Greek. skene, tent, which is used by the Septuagint to render the Hebrew mishkan (the structure) and ‘ohel (the tent which covered it). Compare Exo 17:19, Exo 17:21.

made = prepared.

wherein = in (Greek. en. App-104.) which.

candlestick = lampstand. Exo 25:31-40. According to Josephus, only one in Herod’s Temple. Ten in Solomon’s; see 1Ki 7:49.

table. Exo 25:23-30.

shewbread. Literally the setting forth of the loaves. Exo 25:30.

Fuente: Companion Bible Notes, Appendices and Graphics

2-5.] Epexegetic of , by a particular detail.

Fuente: The Greek Testament

Heb 9:2. , the first) the anterior tabernacle.- , the candlestick and the table) A type of light and life.- , the setting forth of bread) A Metonymy of the abstract for the concrete, i.e. the loaves which were set forth.-) The accent is on the first syllable;[47] and the feminine , is no objection to this construction, for we have a similar phrase presently, . often in this epistle signifies the holy of holies; but here without the article denotes the holy place or sanctuary, in antithesis to , the holy of holies. Some have in this place.[48]

[47] That is, in other words, the last syllable is short, and it is therefore the neuter plural: not long, which would make it feminine singular.-ED.

[48] Lachm. reads , with AD() corrected f. B reads ; Vulg. sancta; Tisch. and Elzev. Rec. Text, : but Stephens Rec. Text .-ED.

Fuente: Gnomon of the New Testament

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, inverting the order of their proposal, beginning with the latter, or the sanctuary itself.

Heb 9:2. , , , , .

Vulg. Lat., tabernaculum enim factum est primum; the first tabernacle was made; ambiguously, as we shall see. Syr., in tabernaculo primo quod factum erat; in the first tabernacle that was made. . Vulg. Lat., candelabra, candlesticks. Syr., ,in it was the candlestick. . Vulg., propositio panum, the proposition of loaves. Others, propositi panes. Syr. , and the bread of faces. . Vulg. quae dicitur sancta; dicitur sanctum; quod sancta vocant: for some read , some . Syr., and it was called the holy house.

Heb 9:2. For there was a tabernacle made [prepared]; the first, wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary.

Our translation thus rendering the words, avoids the ambiguity mentioned in the Vulgar Latin. First of all there was a tabernacle made. But whereas our rendering is also obscure, the first being mentioned, where only one thing went before, which yet includes a distribution supposed, I would supply it with two parts, There was a tabernacle made, consisting of two parts; tabernaculum bipartite exstructum; for the following words are a distinct description of these two parts.

1. The subject spoken of is the tabernacle.

2. That which in general is affirmed of it is, that it was made.

3. There is a distribution of it into two parts in this and the following verse.

4. These parts are described and distinguished by,

(1.) Their names;

(2.) Their situation with respect unto one another;

(3.) Their contents or sacred utensils. The one is so described in this verse:

(1.) By its situation, it was the first, that which was first entered into;

(2.) By its utensils, which were three;

[1.] The candlestick;

[2.] The table;

[3.] The shew-bread;

(3.) By its name, it was called The sanctuary:

1. The subject treated of is , that is , the tabernacle; the common name for the whole fabric, as the temple was afterwards of the house built by Solomon. An eminent type this was of the incarnation of Christ, whereby the fullness of the Godhead dwelt in him bodily, Col 2:9; substantially in the human nature, as it dwelt typically and by representation in this tabernacle. Hence is it so expressed, He was made flesh, Joh 1:14, and pitched his tabernacle amongst or with us. The consideration hereof the apostle on set purpose fixed on, as the great concomitant, privilege, or glory of the first covenant, whereof he treats, and whose consideration was excellently suited unto his design. Immediately on the giving of the law, and making that covenant in Horeb which was accepted of by the people and solemnly ratified, Exo 24:3-8, the whole of their remaining station in that place, for some months, was taken up in Mosesreceiving revelations, and the peoples making provision about and for this tabernacle, with what belonged thereunto. Forty days was Moses in the mount with God, whilst he instructed him in all things that belonged unto it; so great and glorious was the design of divine wisdom in this tabernacle and its appurtenances. For it was the house wherein his glory was to dwell; and not only so, but a type and representation of the depth of his counsel in the incarnation of his Son, whereby the divine nature would personally dwell in the human for ever. 2. It is affirmed of this tabernacle that it was made; tabernaculum exstructum, constructum, praeparatum, ornatum, adornatum; built, prepared, adorned. There is more included in the word than the mere building of the fabric. For the apostle, in this one word, reflects on and compriseth,

(1.) The provision of materials made by the people;

(2.) The workings of those materials by Bezaleel;

(3.) The erection of the whole by the direction of Moses;

(4.) The adorning of it unto its use: that is the substance of the book of Exodus from Exodus 25 to the end.

First, preparation was made for it; then the materials were wrought, and that with such curious workmanship, accompanied with such rich devoted ornaments, that it was adorned in its making. It was prepared in its materials, it was wrought into its form, it was beautified in its ornaments; unto all which respect is had in this word. That which principally gave unto it its order, beauty, glory, and use, was, that it was entirely, and in all the parts and appurtenances of it, made according to the pattern which God showed Moses in the mount. And therefore, when it was finished and erected, all the parts belonging unto it, and all that was in it, were distinctly recounted, and it is added concerning them all, separately and in conjunction, they were all made as the LORD commanded Moses, Exo 40:19-32. For it is the authority and wisdom of God alone that give beauty, use, and order, unto all that belongs unto his worship.

3. The first part of this tabernacle being so prepared, it had its furniture, that was to abide and be used in it:

(1.) There was in it , the candlestick. The Vulgar Latin reads candelabra, in the plural number. Hence many disputes arise among the expositors who adhere unto that translation. Some of them contend that the apostle hath respect unto the temple of Solomon, wherein were ten candlesticks, five on the one side, and five on the other, 1Ki 7:49; which is directly contrary to his scope and the words of the text. Some suppose that the one candlestick which was in the tabernacle was intended, but is spoken of in the plural number because of the six branches that came out of it, three on each side, and that which went directly upwards made seven, having lamps in them all, Exo 25:31-32. But whereas it is constantly called the candlestick, and spoken of as one utensil only, the apostle could not call it the candlesticks, for that was but one. Wherefore the most sober of them depart from their common translation, and adhere unto the original; and make use of the expression to prove that it was the tabernacle of Moses, and not the temple of Solomon, wherein were ten candlesticks, that the apostle refers unto. The making of this candlestick is particularly described, Exo 25:31, to the end of the chapter. Its frame, measures, and use, are not of our present consideration; they may be found in expositors on that place. It was placed on the south side of the tabernacle, near the veils that covered the most holy place; and over against it on the north side was the table with the shew-bread; and in the midst, at the very entrance of the most holy place, was the altar of incense. See Exo 27:20-21. And this candlestick was made all of beaten gold, of one piece, with its lamps and appurtenances, without either joints or screws; which is not without its mystery. To fit it for its service, pure oil olive was to be provided by the way of offering from the people, Exo 27:20. And it was the office of the high priest to order it; that is, to dress its lamps, every evening and every morning, supplying them with fresh oil, and removing whatsoever might be offensive, Exo 27:21. And this is called a statute for ever unto the generations of the priests, on the behalf of the children of Israel; which manifests the great concernment of the church in this holy utensil.

(2.) On the other side of the sanctuary, over against the candlestick, were the table and the shew-bread; which the apostle reckons as the second part of the furniture of this first part of the tabernacle, distinguishing them from each other: the table, and the shew-bread. The making of this table, with its measures and use, its form and fashion, is recorded, Exo 25:23-28; Exo 37:10, etc. , table. The manner of its covering, when it was to be carried whilst the tabernacle was movable, is described, Num 4:7-8. And it was a utensil fashioned for beauty and glory.

(3.) Upon this table, which the apostle adds, was the shew-bread. It is here rendered by the apostle , the proposition of the bread or loaves; by an hypallage for , the bread of proposition, as it is rendered, Mat 12:4; the bread that was proposed or set forth. In the Hebrew it is , bread, in the singular number; which the apostle renders by , in the plural, as also doth the evangelist. For that bread consisted of many loaves; as properly signifies a loaf. So the LXX. render it by , Exo 25:30.

The number of these loaves, or cakes, as we call them, was twelve; and they were set on the table in two rows, six in a row, being laid one upon the other. The Jews say that every loaf was ten hand-breadths long, and five hand-breadths broad, and seven fingers thick. But this cannot well be reconciled unto the proportion of the table. For the table itself was but two cubits long, and one cubit broad; and whereas it had a border of an hand- breadth round about, nothing could lie on the table but what was placed within that border. And seeing a cubit was but five hand-breadths, it cannot be conceived how two rows of loaves, that were ten handbreadths long, and five hand-breadths broad, could be placed within that border. Wherefore they suppose that there were props of gold coming up from the ground, that bore the ends of the cakes. But if so, it could not be said that they were placed on the table, which is expressly affirmed. Wherefore it is certain that they were of such shape, proportion, and measures, as might fitly be placed on the table within the border; and more we know not of them.

These cakes were renewed every Sabbath, in the morning; the renovation of them being part of the peculiar worship of the day. The manner of it, as also of the making of them, is described, Lev 24:5-9. And because the new bread was to be brought in and immediately placed in the room of that which was taken away, it is called absolutely , the continual bread, Num 4:7. For God says it was to be before him , jugiter, Exo 25:30, always, or continually. Why it is called , the bread of faces, there is great inquiry. One of the Targums renders it inward bread; for the word is used sometimes for that which looks inward: the LXX., , present bread, or bread presented. Many think they were so called because they were set forth before the faces of the priests, and stood in their view when they first entered the tabernacle. But the reason of it is plain in the text: , the shew-bread before my face, saith God. They were presented before the Lord as a memorial, twelve of them, in answer to the twelve tribes of Israel. The Jews think they were called bread of faces, because being made in an oblong square, they appeared with many faces; that is, as many as they had sides. But they cannot evince this to have been the fashion of them, and it is absurd to imagine that they had such a name given unto them from their outward form.

This is all that the apostle observes to have been in the first part of the tabernacle. There was in it, moreover, the altar of incense. But this was not placed in the midst of it at any equal distances from the sides, but just at the west end, where the veil opened to give an entrance into the most holy place; wherefore by our apostle it is reckoned unto that part of the sanctuary, as we shall see on the next verse.

4. Concerning this part of the tabernacle, the apostle affirms that it was called , holy. This name of it was given and stated, Exo 26:33, The veil shall divide , between the holy (that is, that part of the sanctuary,) and the most holy, which our apostle describes in the next place. And we may observe, that,

Obs. 1. Every part of Gods house, and the place wherein he will dwell, is filled and adorned with pledges of his presence, and means of communicating his grace. Such were all the parts of the furniture of this part of the tabernacle. And so doth God dwell in his church, which in some sense is his tabernacle with men.

But the principal inquiry about these things, is concerning their mystical signification and use. For by the apostle they are only proposed in general, under this notion, that they were all typical representations of things spiritual and evangelical. Without this he had no concernment in them. This, therefore, we shall inquire into.

We may in this matter be supplied by expositors with variety of conjectures. But none of them, so far as I have observed, have at all endeavored to fix any certain rule for the trial and measure of such conjectures, nor to guide us in the interpretation of this mystery.

Some say, the candlestick, with its branches, represented the seven planets, the sun in the midst, as the scapus of the candlestick was in the midst of the six branches, three on the one side, and three on the other. And the loaves of bread, say they, did represent the fruits of the earth as influenced by the heavenly bodies. This is the interpretation of Philo, a Jew and Platonical philosopher; and it doth not unbecome his principles. But that any Christian writer should approve of it I somewhat wonder, nor doth it deserve a confutation. Some say that the altar of incense signified those that are of a contemplative life; the table of shew-bread, those that follow the active life; and the candlestick, those that follow both of them. The pretended reasons of this application of these things may be seen in the commentaries of Ribera and Tena on this place.

Some, with more sobriety and probability, affirm the candlestick to represent the ministry of the church, appointed for the illumination of it; and the table with the shew-bread, the ordinances as administered by them: which things are declared succinctly by Gomarus on this place; and unto them they may have safely a secondary application.

But, as was said, a rule is to be fixed to guide us in the interpretation of the mystical signification of these things, and the application of them; without which we shall wander in uncertain and unapprovable conjectures. And it is plainly given us in the context. For therein are two things manifest:

1. That the tabernacle and all contained in it were typical of Christ. This is directly affirmed, Heb 8:2, as hath been evinced in the exposition of that place. And it is the design of the apostle further to declare and confirm it in what remains of this chapter.

2. That the Lord Christ, in this representation of him by the tabernacle, its utensils and services, is not considered absolutely, but as the church is in mystical union with him; for he is proposed, set forth, and described, in the discharge of his mediatory office. And these things give us an evident rule in the investigation of the original significancy of the tabernacle, with all the parts, furniture, and services of it, and the design of God therein. They were all representative of Christ in the discharge of his office, and by them did God instruct the church as unto their faith in him and expectation of him. This is excellently observed by Cyril. in Johan. lib. 4:cap. xxviii.: Christus licet unus sit, multifariam tamen a nobis intelligitur. Ipse est tabernaculum propter carnis tegumentum; ipse est mensa, quia noster cibus est et vita; ipse est arca habens legem Dei reconditam, quia est verbum patris; ipse est candelabrum, quia est lux spiritualis; ipse est altare incensi, quia est odor suavitatis in sanctificationem; ipse est altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. And other instances he gives unto the same purpose. And although I cannot comply with all his particular applications, yet the ground he builds upon and the rule he proceeds by are firm and stable. And by this rule we shall inquire into the signification of the things mentioned by the apostle in the first part of the tabernacle:

The candlestick, with its seven branches, and its perpetual light with pure oil, giving light unto all holy administrations, did represent the fullness of spiritual light that is in Christ Jesus, and which by him is communicated unto the whole church. In him was life; and the life was the light of men,

Joh 1:5. God gave unto him the Spirit not by measure, Joh 3:35. And the Holy Spirit rested on him in all variety of his gifts and operations, especially those of spiritual light, wisdom, and understanding, Isa 11:2-3; and in allusion unto this candlestick with its seven lamps, is called the seven Spirits that are before the throne of God, Rev 1:4; as he in and by whom the Lord Christ gives out the fullness and perfection of spiritual light and gifts, unto the illumination of the church, even as the light of the tabernacle depended on the seven lamps of the candlestick.

Wherefore, by the communication of the fullness of the Spirit in all his gifts and graces unto Christ, he became the fountain of all spiritual light unto the church. For he subjectively enlightens their minds by his Spirit, Eph 1:17-19; and objectively and doctrinally conveys the means of light unto them by his word.

Again; there was one candlestick which contained the holy oil, (a type of the Spirit) in itself. Thence was it communicated unto the branches on each side of it, that they also should give light unto the tabernacle; yet had they originally no oil in themselves, but only what was continually communicated unto them from the body of the candlestick. And so the communications from Christ of spiritual gifts unto the ministers of the gospel, whereby they are instrumental in the illumination of the church, was signified thereby. For unto every one of us is given grace according unto the measure of the gift of Christ, even as he pleaseth, Eph 4:7.

But hereon we must also remember, that this candlestick was all one beaten work of pure gold, both the scapus, the body, and all the branches of it. There were neither joints, nor screws, nor pins in or about it, Exo 25:36. Wherefore, unless ministers are made partakers of the divine nature of Christ, by that faith which is more precious than gold, and are intimately united unto him, so as mystically to become one with him, no pretended conjunction unto him by joints and screws of outward order will enable them to derive that pure oil from him with whose burning light they may illuminate the church. But this I submit unto the judgment of others.

This is of faith herein: That which God instructed the church in by this holy utensil and its use, was, that the promised Messiah, whom all these things typed and represented, was to be, by the fullness of the Spirit in himself, and the communication of all spiritual graces and gifts unto others, the only cause of all true saving light unto the church. He is the true light, which lighteth every man coming into the world; namely, that is savingly enlightened. Upon the entrance of sin, all things fell into darkness; spiritual darkness covered mankind, not unlike that which was on the face of the deep before God said, Let there be light, and there was light, 2Co 4:6. And this darkness had two parts; first, that which was external, with respect unto the will of God concerning sinners, and their acceptance with him; secondly, on the minds of men, in their incapacity to receive such divine revelations unto that end as were or should be made. This was the double veil, the veil veiled and the covering covered over the face of all nations, which was to be destroyed, Isa 25:7. And they are both removed by Christ alone; the former by his doctrine, the latter by his Spirit. Moreover, there was no light at all in the sanctuary, for the performance of any holy administrations, but what was given unto it by the lamps of this candlestick; and therefore was it to be carefully dressed every morning and evening, by a perpetual statute. And if the communication of spiritual gifts and graces do cease, the very church itself, notwithstanding its outward order, will be a place of darkness.

Obs. 2. The communication of sacred light from Christ, in the gifts of the Spirit, is absolutely necessary unto the due and acceptable performance of all holy offices and duties of worship in the church. And,

Obs. 3. No man, by his utmost endeavors in the use of outward means, can obtain the least beam of saving light, unless it be communicated unto him by Christ, who is the only fountain and cause of it.

The table and the shew-bread, mentioned in the next place, respected him also, under another consideration. The use of the table, which was all overlaid with gold, was only to bear the bread which was laid upon it. What resemblance there might be therein unto the divine person of Christ, which sustained the human nature in its duties, that bread of life which was provided for the church, it may be is not easy to declare. Howbeit, the head of Christ is said to be as the most fine gold, Son 5:11. Wherefore the matter of it being most precious, and the form of it beautiful and glorious, 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, Joh 6:32-35. He, therefore, he alone, was represented by this continual bread of the sanctuary.

Fuente: An Exposition of the Epistle to the Hebrews

shewbread

(See Scofield “Exo 25:30”).

Fuente: Scofield Reference Bible Notes

a tabernacle: Exo 26:1-30, Exo 29:1, Exo 29:35, Exo 36:8-38, Exo 39:32-34, Exo 40:2, Exo 40:18-20

the first: Exo 25:23-40, Exo 26:35, Exo 37:10-24, Exo 39:36-38, Exo 40:4, Exo 40:22-24

the table: Exo 40:4, Lev 24:5, Lev 24:6

the showbread: Exo 25:23, Exo 25:30

the sanctuary: or, holy, Exo 26:33

Reciprocal: Exo 25:8 – a sanctuary Exo 25:31 – a candlestick Exo 37:17 – the candlestick of Exo 38:21 – tabernacle of testimony Exo 40:23 – General Lev 24:4 – the pure 1Ch 23:29 – for the showbread 1Ch 28:11 – the houses 2Ch 29:16 – the inner part Rom 3:24 – through Gal 3:3 – having Rev 13:6 – and his

Fuente: The Treasury of Scripture Knowledge

Heb 9:2. This verse names what was in the first part of the tabernacle, the part called “worldly sanctuary” in the preceding verse. This room is called the sanctuary because the word means “holy,” a type of the church which is said to be holy (Eph 5:27). The placing of the articles named is recorded in Exo 40:4.

Fuente: Combined Bible Commentary

Heb 9:2. The writer first notes the beauty of the holy place, and then (Heb 9:6) the holy ordinances of the service. For a tabernacle was prepared with two apartments, the first wherein were the candlestick (the golden candelabrum, with its upright shaft and six branches, three on each side, crowned with seven lamps: Solomons temple had ten of those lamps; Herods, again, but one), and the table (of acacia and overlaid with gold) and the shewbread (the loaves as set forth and presented before God), which part of the tabernacle is called the holy place.

Fuente: A Popular Commentary on the New Testament

In these verses, the Holy Ghost, by the apostle, sets before our eyes the beautiful face of God’s public worship, under the ceremonial law. And first, He describes the place appointed by God for his solemn worship.

This was, first, the tabernacle, then, the temple: The tabernacle was an ambulatory temple; the temple a standing tabernacle. The tabernacle was a type and figure of Christ’s incarnation, whereby the fulness of the Godhead dwelt in him bodily, as it dwelt typically in the tabernacle; this tabernacle had two parts, the sanctuary or holy place, and the sanctum sanctorum, or the holy of holies. Our apostle tells us what sacred utensils were, by God’s appointment, in both these places.

1. In the sanctuary there was the candlestick, representing that fulness of light which is Christ, and which is by him communicated to the whole church. The table whereon stood the shew-bread, typifying the saints’ communion with Christ, and with one another; also the shew-bread itself, which typified Christ, as being the only bread of life to his church the only spiritual food of the soul that nourishes it unto life eternal.

2. In the holy of holies there was the golden censer, which was to hold the incense. This represented the intercession of Christ, which gives efficacy to the prayers of all believers: The prevalency of all our prayers depends on the incense which is in the hand of our merciful High Priest.

The ark of the covenant overlaid with gold; this, with the mercy-seat which covered the ark, was the most glorious and mysterious utensil of the tabernacle, the most eminent pledge of the divine presence; called the ark of the covenant, because the two tables, in which the ten commandments were writ by the finger of God, were kept in it; next the golden pot, in which the manna was laid up, and miraculously kept from putrefaction, (which of itself would have stunk in a few days), a type of Christ the bread of life.

Then Aaron’s rod that budded: This originally was the rod of Moses, wherewith-he fed his sheep in the wilderness, and afterwards wrought his miracles, and particularly smoted the rock with it till it gushed out water. When Aaron was called to the office of the priesthood, it was delivered unto his keeping. This rod of Moses, wherewith he smote the rock, is commanded to be laid up in the tabernacle, because the spiritual rock that followed them was to be smitten with the rod of the law, that it might give forth the waters of life unto the church.

Last of all, The tables of the covenant; that is, the two tables of stone cut out by Moses, and written on with the finger of God, containing the ten commandments, which were the substance of God’s covenant with the people. These two tables of stone were, by the express command of God, put into the ark, and there was nothing else in the ark but them. The pot of manna, and Aaron’s rod, were laid up in the holy of holies, near the ark, but not in it, which were of no actual use in the service of God, but only kept as sacred memorials.

Having thus described what was in the ark, next the apostle tells us what was over the ark, namely, the cherubims and the mercy-seat. The cherubims were Alata animalis, winged creatures, of human shape, but with wings, to denote their angelical nature; there were two of them, one at each of the ark, shodowing the mercy-seat; from between these cherubims, over the mercy-seat, it was God that manifested his majestical presence, spake unto Moses, and gave out his oracles as a prince spake from his throne.

The mercy-seat was of pure beaten gold, the measure of it exactly answering the ark: This covered the ark wherein the law was; and was a type of Christ, who fully covers our sins; the transgressions of the law, out of God’s sight; and is therefore called by the apostle, Rom 3:25.

Our propitiatory, or proptiation, or mercy-seat. For if thou, Lord, shouldest mark iniquities, according to the law, who could stand? These are the particular things which the apostle thought fit to take notice of, in the Jewish tabernacle; all which we see pointed at Christ; and there was in them all, more or less, a representation of the person and mediation of Christ. Hereunto were they designed, by divine wisdom, to denote, that in him alone is God well pleased, in him alone will he be glorified.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 9:2. For there was a tabernacle made Namely, the first part of it of which he speaks, of boards and curtains, pillars and coverings, which constituted a little apartment, as a kind of ante-chamber to the oracle; wherein was the candlestick Of pure gold, with its seven lamps perpetually burning with pure oil, and so giving light to all holy administrations. This undoubtedly represented the fulness of spiritual light which was to be in the Messiah, and by him to be communicated to his whole church; and the table and show-bread That is, the bread shown continually before God and his people, consisting of twelve loaves, according to the number of the tribes, and placed on this table in two rows, six upon one another in each row. As the candlestick typified the light, so the bread seems to have been an emblem of the spiritual food provided in Christ, especially in his doctrine, merits, and Spirit for the support of the spiritual life, health, and strength of believers. This is set forth at large, Joh 6:27-58. There was also in this first tabernacle the golden altar of incense placed at the west end of it, where the veil opened into the most holy place. On this incense was burned every morning and evening, emblematical doubtless of the prayers of Gods people, and especially of the efficacy given to them by the mediation and intercession of Christ.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 2

The first; the outermost. For the construction of the tabernacle, with its veil separating the outer sanctuary from the Holy of Holies, or the Holiest of all, see Exodus 26:31-37:–The candlestick; Exodus 25:31-39.–The table; Exodus 25:23-30.

Fuente: Abbott’s Illustrated New Testament