| Barnes' Notes on the Bible And after the second veil - There were two "veils" to the tabernacle. The one which is described in Exodus 26:36-37, was called "the hanging for the door of the tent," and was made of "blue, and purple, and scarlet, and fine twined linen," and was suspended on five pillars of shittim-wood, overlaid with gold. This answered for a door to the whole tabernacle. The second or inner veil, here referred to, divided the holy from the most holy place. This is described in Exodus 26:31-33. It was made of the same materials as the other, though it would seem in a more costly manner, and with more embroidered work. On this veil the figures of the cherubim were curiously wrought. The design of this veil was to separate the holy from the most holy place; and in regard to its symbolical meaning we can be at no loss, for the apostle Paul has himself explained it in this chapter; see notes on Hebrews 9:8-14. "The tabernacle." That is, the inner tabernacle; or what more properly was called the tabernacle. The name was given to either of the two rooms into which it was divided, or to the whole structure. Which is called the Holiest of all - It was called "the Most Holy place;" "the Holy of Holies;" or "the Holiest of all." It was so called because the symbol of the divine presence - the "Shekinah" - dwelt there between the Cherubim.
Clarke's Commentary on the BibleAnd after the second veil - The first veil, of which the apostle has not yet spoken, was at the entrance of the holy place, and separated the temple from the court, and prevented the people, and even the Levites, from seeing what was in the holy place. The second veil, of which the apostle speaks here, separated the holy place from the holy of holies. The tabernacle, which is called the Holiest of all - That is, that part of the tabernacle which is called the holy of holies.
Gill's Exposition of the Entire BibleAnd 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 (r) 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 (t), that "he walked in the temple till he came between , "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 (u): "in the first temple there was 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; wherefore 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 , "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 unto you, &c.'' And to this account other Jewish writers (w) agree; and the space between the two vails is called by them (x), 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. 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. (r) T. Bab. Yoma, fol. 54. 1. & Cetubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667. (s) Misn. Shekalim, c. 8. sect. 5. Maimon. Cele Hamikdash, c. 7. sect. 16. (t) Misna Yoma, c. 5. sect. 1. Vid. Bereshit Rabba, sect. 10. fol. 8. 3.((u) Hilchot Beth Habbechira, c. 4. sect. 2.((w) Gloss. & Tosephot in T. Bab. Yoma, fol. 51. 2. & Bartenora in Misn. Yoma, c. 5. sect. 1. & in Middot, c. 4. sect. 7. (x) Misn. Middot ib. & T. Bab. Yoma ib. & Gloss. in T. Bab. Cetubot, fol. 106. 1.
Vincent's Word StudiesAfter the second veil (μετὰ τὸ δεύτερον καταπέτασμα) According to Exodus 26:31-37 there were two veils, the one before the door of the tent and the other before the sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, Hebrews 9:2.
Geneva Study BibleAnd after {b} the second veil, the tabernacle which is called the {c} Holiest of all; (b) He calls it the second veil, not because there were two veils, but because it was behind the sanctuary or the first tabernacle. (c) The holiest sanctuary.
People's New Testament 9:3 After the second veil. The first veil was over the door into the holy place. The second veil separated the holy place from the tabernacle which is called the Holiest of all. The Most Holy Place, with the innermost recess, the Holiest Place in the worship of Israel.
Wesley's Notes 9:3 The second veil divided the holy place from the most holy, as the first veil did the holy place from the courts.
Jamieson-Fausset-Brown Bible Commentary3. And-Greek, "But." after-behind; within. second veil-There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma). called-as opposed to "the true."
Matthew Henry's Concise Commentary9:1-5 The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
Matthew Henry's Whole Bible CommentaryChapter 9 The apostle, having declared the Old-Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (v. 1-5). II. Of the worship and services performed in the tabernacle (v. 6, 7). III. He delivers the spiritual sense and the main design of all (v. 8 to the end). Verses 1-7 Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle. 1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness. 2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, v. 4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num. 17. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zec. 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God-that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (v. 5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels. II. From the description of the place of worship in the Old-Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, v. 6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there? 1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received. 2. Into the second, the interior part, went the high priest along, v. 7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, v. 7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us. |
