Hebrews 9:11

Unto this verse the account of the Levitical priesthood, its sanctuary and services, is continued. Amongst them, the service of the high priest in the most holy place on the day of expiation was principally designed; for this was looked on and trusted unto by the Hebrews, as the principal glory of their worship, and as of the greatest efficacy as unto atonement and reconciliation with God. And so it was, in its proper place. Hence they have a saying yet common amongst them, “That on the day of expiation, when the high priest entered into the most holy place, all Israel were made as innocent as in the day of creation.” In what sense it neither was nor could be so shall be declared on Hebrews 10:1-3. But in these things the glory of the administration of the old covenant did consist; which the apostle allows unto it in his demonstration of the excellency of the new above it. Wherefore this ministry of the high priest on that day he hath an especial respect unto, in the account he gives of the priesthood of Christ and its administration.

But yet, although he hath a principal regard hereunto, he doth not respect it only and singly. The whole description of the sanctuary and its services he also regards, in the comparison he intends between the Lord Christ in his office and these things. In him, his office, sanctuary, and sacrifice, do the excellency and efficacy of the new covenant consist, in opposition unto all those of the like kind under the law. The want of a due observation hereof hath led some expositors into mistakes: for they would confine all that he says unto a correspondency with what was done on that solemn day by the high priest, whereas he doth also expressly declare that the truth, reality, and substance of the tabernacle, all its utensils, its services and sacrifices, were to be found in him alone; for unto this end doth he give us such a description of them all in particular.

But, as was said, that which he principally respects in the comparison he makes between the type and the antitype, is the high priest and his especial service in the most holy place, which he makes an entrance into in this verse.

Hebrews 9:11. Χριστὸς δὲ παραγενόμενος, ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τουτ ᾿ ἔστιν, οὐ ταύτης τῆς κτίσεως. [5]

[5] VARIOUS READING. Instead of μελλόντων , Lachmann reads γενομένων. The latter has the support of BB*, the Italic, and the Peschito. Ebrard decides in its favor, understanding the word in reference to the good things of grace as already secured and existing, in contrast with the old testament high priest, who had to deal with the types of good things still future. EXPOSITION. Τῆς μείθ. καὶ τελειοτ. σκηνῆς. Zuingle, Bucer, Tholuck, Bleek, and Turner, understand by the phrase the literal canopy of heaven; Calov and Vriemont, the new testament church; Calvin, Beza, Grotius, Bengel, and others, the body of Christ. Ebrard thus explains it: “Through that time in which the old covenant with its ordinances still subsisted Christ has passed, inasmuch as he was made under the law; his act of passing through this state, his act of living in a state of humiliation, i.e. therefore, his perfect inward fulfillment of the law in his holy life, was the τελειοτέρα σκηνή through which he passed into his state of exaltation. The real fact of holiness (in the life of Jesus upon earth) stands opposed to the symbolical representation of holiness in the Mosaic πρώτη σκηνή.” ED.

Παραγενόμενος. Vulg., “assistens,” “assisting.” Syr., דֵּאתָא, “who cometh.” “Adveniens,” “coming.”

᾿Αρχιερεύς . Syr., הֲוָא וַב כּוּמָרֶא, “was an high priest,” or “was made an high priest;” whereunto it adds, instead of “good things to come,” “of the good things which he hath wrought.”

Διὰ μείζονος καὶ τελειοτέρας σκηνῆς. Vulg. Lat., “per amplius et perfectius tabernaculum;” barbarously for “mains et praestantius.” Syr. וַמְשַׁלְמָנָא וְעַל לְמֶשְׁכְּנָא רַבָּא, “and he entered into that great and perfect tabernacle.”

Οὐ ταύτης τῆς κτίσεως. Vulg. Lat., “non hujus creationis.” Syr., מֵן הָלֵין בְּרַיְתָא, “of” or “from among these creatures.” Most, “hujus structurae,” “of this building.”

Hebrews 9:11. But Christ being come, an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building.

The introduction of the comparison in the redditive conjunction δὲ, “but,” answers unto μέν in the first verse of the chapter; which are the common notes of comparison and opposition. Εἷχε μέν...... Χριστὸς, “That had truly...... but Christ,” etc. In this and the next verse the apostle lays down in general what he proves and confirms by instances in this, and unto the 20th verse of the following chapter.

And there are two things which he declares in this and the verse ensuing:

1. Who is the high priest of the new covenant, and what is the tabernacle wherein he administered his office, Hebrews 9:11.

2. What are the especial services he performed, in answer unto those of the legal high priest, and their preference above them, Hebrews 9:12.

In this verse he expresseth the subject whereof he treats, or the person of the high priest concerning whom he treats. And he describes him,

1. By his name; it is “Christ.”

2. By his entrance on his office; “being come.”

3. His office itself; “an high priest.”

4. The effects of his office, or the especial object of it; “good things to come.”

5. The tabernacle wherein he administereth or dischargeth his office; which is described by a comparison with the old tabernacle, and that two ways:

(1.) Positively; that it was “greater” and “more perfect” or “more excellent” than it.

(2.) By a double negation, the latter exegetical of the former; “not made with hands, that is to say, not of this building” or “creation.” All these particulars must be distinctly opened, to give a right understanding of the sense of the; place and meaning of the words:

First, The person spoken of is “Christ.” I have observed before the variety of appellations or names whereby the apostle on various occasions expresseth him in this epistle, otherwise than he is wont to do in any other of his epistles. Sometimes he calls him Jesus only, sometimes Christ, sometimes Jesus Christ, sometimes the Son, and sometimes the Son of God. And he had respect herein unto the various notions which the church of the Jews had concerning his person from the prophecies and promises of the Old Testament. And he useth none of them peculiarly but when there is a peculiar reason for it, as we have already observed on sundry occasions. And so there is in this place. He doth not say Jesus is come, or the Son, or the Son of God, but “Christ being come;” that is, “the Messiah being come.” Under that name and notion was he promised from the beginning, and the fundamental article of the faith of the church was, that the Messiah was to come; all their desires and expectations were fixed on the coming of the Messiah. Hence ὁ ἐρχόμενος, “he that was to come,” was the name whereby they expressed their faith in him. Σὺ ει῏ ὁ ἐρχόμενος; Matthew 11:3, “Art thou he who is to come?” And the coming of Christ, or the Messiah, was the time and the cause wherein and whereby they expected the last revelation of the will of God, and the utmost perfection of the church. Wherefore the apostle on this occasion mentions him by his name, ‘He who was promised of old that he should come, upon whose coming the faith of the church was built, by whom and at whose coming they expected the last revelation of the will of God, and consequently a change in their present administrations, the promised Messiah being come.'The church was founded of old on the name Jehovah, as denoting the unchangeableness and faithfulness of God in the accomplishment of his promises, Exodus 6:2-3. And this name of Christ is declarative of the accomplishment of them. Wherefore by calling him by this name, as it was most proper when he was to speak of his coming, so in it he minds the Hebrews of what was the ancient faith of their church concerning him, and what in general they expected on his coming. He had now no more to offer unto them but what they had for many ages expected, desired, and earnestly prayed for.

Secondly, As a general foundation of what is afterwards ascribed unto him, or as the way whereby he entered on his office, he affirms that he is “come:” “Christ being come,” παραγενόμενος. The word is nowhere else used to express the advent or coming of Christ. Hence by the Vulgar it is rendered “assistens;” which as it doth not signify to “come,” so the sense is corrupted by it. The Rhemists render that translation, “but Christ assisting an high priest.” But this increaseth the ambiguity of the mistake of that translation, as not declaring that Christ himself was this high priest, which is the direct assertion of the apostle. That which is intended is the accomplishment of the promise of God, in the sending and exhibition of Christ in the flesh: ‘He being now come, according as was promised from the foundation of the world.'For although the word is inseparable in its construction with what followeth, “an high priest,” “being come an high priest;” yet his coming itself in order unto the susception and discharge of that office is included in it. And upon this coming itself depended the demonstration of the faithfulness of God in his promises. And this is the great fundamental article of Christian religion, in opposition unto Judaism, as it is declared, 1 John 4:2-3. Wherefore, by his being “come,” in this place, no one single act is intended, as his advent or coming doth usually signify his incarnation only; but the sense of the word is comprehensive of the whole accomplishment of the promise of God in sending him, and his performance of the work whereunto he was designed thereon. In that sense is he frequently said to come, or to be come, 1 John 5:20.

And, as was before observed, there is not only argument herein unto the apostle's design, but that which, being duly weighed, would fully determine all the controversy he had with these Hebrews. For all their legal administrations were only subservient unto his coming, and representations thereof, all given in confirmation of the truth of the promises of God that so he should come: wherefore upon his coming they must all necessarily cease and be removed out of the church.

Thirdly, There is in the words a determination of the especial end of his coming, under present consideration, “an high priest,” “being come an high priest;” that is, in answer unto and in the room of the high priest under the law. This states the subject of the apostle's argument. He had before proved that he was to be a priest, that he was a priest, and how he came so to be. He now asserts it as the foundation of those actings which he was to ascribe unto him in answer unto those of the legal high priests, whose offices and services, with the effects of them, he had before declared:

‘Those high priests did so, “but Christ being come an high priest,” etc.'

Fourthly, He adds the especial object of his office, or the things about which he is conversant in the discharge of it: “Of the good things to come.” As the assertion is positive, so there is a comparison and opposition included in it. The high priests of the law were not so. They were not priests of “good things;” that is , absolutely, or such as were necessary unto the purification, sanctification, and justification of the church. And so far as they were priests of good things, they were so of good things present, not of the good things promised, that were for to come. And this is the force of the article τῶν , “of the good things;” namely, that God had promised unto the church. A priest, or a high priest, may be said to be the priest of the things that he doth in the execution of his office, or of the things which he procureth thereby; he is the priest of his duties, and of the effects of them; as a minister may be said to be a minister of the word and sacraments which he administereth, or of the grace of the gospel which is communicated thereby. Both are here included, both the duties which he performed and the effects which he wrought.

The things whereof Christ is a high priest, are said to be “things to come;” that is, they are yet so, absolutely so; or they were so called with respect unto the state of the church under the old testament. Most expositors embrace the first sense. ‘These good things to come,'they say, ‘are that future eternal salvation and glory which were procured for the church by the priesthood of Christ, and were not so by the Levitical priesthood. To the administration of the priesthood under the law he assigns only things present, temporal things, or what could be effected by them in their own virtue and power; but unto that of Christ he assigns eternal things, as he speaks immediately, he hath “obtained eternal redemption for us.” The eternal salvation and glory of the church were procured by the priesthood of Christ, or Christ himself in the discharge of that office, and were not so by the Levitical priests. These things are true, but not the meaning, at least not the whole meaning, of the apostle in this place. For,

1. This confines the relation of the priesthood of Christ in this place unto the effects of it only, and excludes the consideration of his sacerdotal actings in the great sacrifice of himself; for this was not now to come, but was already past and accomplished. But this is so far from being excluded by the apostle, as that it is principally intended by him. This is evident from the words ensuing, wherein the tabernacle is described in which he was thus “an high priest of good things to come;” for this was his human nature, wherein he offered himself, as we shall see.

2. He doth not in this place compare together and oppose the future state of glory which we shall have by Christ with and unto the state of the church in this world under the old testament; which were not equal, nor would be cogent unto his purpose, seeing the saints of old were also made partakers of that glory. But he compares the present state of the church, the privileges, advantages, and grace which it enjoyed by the priesthood of Christ, with what it had by the Aaronical priesthood; for the fundamental principle which he confirms is, that the τελείωσις, or present “perfection” of the church, is the effect of the priesthood of Christ.

Wherefore the apostle expresseth these things by that notion of them which was received under the old testament and in the church of the Hebrews, namely, the “good things to come;” that is, they were so from the beginning of the world, or the giving of the first promise. Things which were fore-signified by all the ordinances of the law, and which thereon were the desire and expectation of the church in all preceding ages; the things which all the prophets foretold, and which God promised by them, directing the faith of the church unto them; in brief, all the good things in spiritual redemption and salvation which they looked for by the Messiah, are here called the “good things to come.” Of these things Christ was now come the high priest; the law having only the shadow, and not so much as the perfect image of them, Hebrews 10:1. And these things may be referred unto two heads:

(1.) Those wherein the actual administration of his office did consist, for, as we said, he was the high priest of the duties of his own office, he by whom they were performed. These in general were his oblation and intercession. For although his intercession be continued in heaven, yet was it begun on the earth; as his oblation was offered on the earth, but is continued in heaven, as unto the perpetual exercise of it. The whole preparation unto, and actual oblation of himself, was accompanied with most fervent and effectual intercessions, Hebrews 5:7. And such was his solemn prayer recorded John 17. These things themselves, in the first place, were the “good things to come.” For these were they which were designed in, and the substance of, the first promise; as also of all those which were afterwards given for the confirmation of the faith of the church therein. These did all the legal institutions direct unto and represent. And that they are here intended by the apostle, he plainly declares in the next verse; for with respect unto these good things to come, he opposeth his own blood and sacrifice, with the atonement he made thereby, unto the blood of bulls and of goats, with whatever could be effected thereby.

(2.) The effects of these sacerdotal actings are also intended: for these also are reckoned hereunto in the close of the next verse, in the instance of one of them, namely, “eternal redemption,” which is comprehensive of them all. And these also were of two sorts:

[1.] Such as immediately respected God himself. Of this nature was the atonement and reconciliation which he made by his blood, and peace with God for sinners thereon. See 2 Corinthians 5:19-20; Ephesians 2:14-16.

[2.] The benefits which hereon are actually collated on the church, whereby it is brought into its consummate state in this world. What they are we have discoursed at large on Hebrews 7:11.

These, therefore, are the “good things to come,” consisting in the bringing forth and accomplishing of the glorious effects of the hidden wisdom of God, according unto his promises from the beginning of the world, in the sacrifice of Christ, with all the benefits and privileges of the church, in righteousness, peace, and spiritual worship, which ensued thereon. And we may observe,

Obs. 1. These things alone are the true and real good things that were intended for and promised unto the church from the beginning of the world. The Jews had now utterly lost the true notion of them, which proved their ruin; and yet do they continue in the same fatal mistake unto this day. They found that great and glorious things were spoken of by all the prophets, to be brought in at the coming of the Messiah; and the hope of good things to come they lived upon, and continue yet so to do. But being carnal in their own minds, and obstinately fixed unto the desire of earthly things, they fancied them to consist in things quite of another nature; honor, riches, power, a kingdom and dominion on the earth, with a possession of the wealth of all nations, were the good things which they hoped were to come. As to reconciliation and peace with God by a full and perfect atonement for sin, righteousness, deliverance from spiritual adversaries, with a holy worship acceptable unto God, they are things which they neither desired nor regarded. Wherefore, choosing the world and the things of it before those which are spiritual and heavenly, unto the world they are left, and the curse which it lieth under. And it is to be feared that some others also have deceived themselves with carnal apprehensions of the good things, if not of the priesthood, yet of the kingdom of Christ.

Obs. 2. These things alone are absolutely good unto the church; all other things are good or evil as they are used or abused. Outward peace and prosperity are good in themselves, but oftentimes they prove not so to the church. Many a time have they been abused unto its great disadvantage. They are not such things as are too earnestly to be desired, for who knows what will be the end of them? But these things are absolutely good in every state and condition.

Obs. 3. So excellent are these good things, as that the performance and procuring of them were the cause of the coming of the Son of God, with his susception and discharge of his sacerdotal office. They are excellent in their relation unto the wisdom, grace, and love of God, whereof they are the principal effects; and excellent in relation unto the church, as the only means of its eternal redemption and salvation. Had they been of a lower or meaner nature, so glorious a means had not been designed for the effecting of them. Woe unto them by whom they are despised! “How shall we escape, if we neglect so great salvation?” And,

Obs. 4. Such a price and value did God put on these things, so good are they in his eyes, as that he made them the subject of his promises unto the church from the foundation of the world. And in all his promises concerning them, he still opposed them unto all the good things of this world, as those which were incomparably above them and better than them all. And therefore he chose out all things that are precious in the whole creation to represent their excellency; which makes an appearance of promises of earthly glories in the Old Testament, whereby the Jews deceived themselves. And because of their worth, he judged it meet to keep the church so long in the desire and expectation of them.

Fifthly, That which the apostle hath immediate respect unto in the declaration of the priesthood and sacrifice of Christ, is what he had newly at large declared concerning the tabernacle and the service of the high priest therein. Wherefore he assigns a tabernacle unto this high priest, in answer unto that under the law, whereby he came, or wherein he administered the duties of his office. And concerning this he,

1. Asserts that “he came by a tabernacle.”

2. Describes this tabernacle in comparison with the former:

(1.) Positively, that it was “greater and more perfect;”

(2.) Negatively, in that being “not made with hands,” it was not of the same building with it.

1. He came by a tabernacle. These words may have prospect unto what is afterwards declared in the next verse, and belong thereunto; as if he bad said, ‘Being come an high priest, he entered into the holy place by a perfect tabernacle, with his own blood;'for so the high priest of the law entered into the holy place, by or through the tabernacle, with the blood of others But the words do rather declare the constitution of the tabernacle intended than the use of it, as unto that one solemn service; for so before he had described the frame and constitution of the old tabernacle, before he mentioned its use.

“Being come an high priest, by such a tabernacle;” that is, wherein he administered that office. What is the tabernacle here intended, there is great variety in the judgment of expositors, Some say it is the church of the new testament, as Chrysostom, who is followed by many. Some say it is heaven itself. This is embraced and pleaded for by Schlichtingius, who labors much in the explanation of it. But whereas this is usually opposed, because the apostle in the next verse affirms that “Christ entered into the holies,” which he expounds of heaven itself, by this tabernacle, which therefore cannot be heaven also, he endeavors to remove it. For he says there is a double tabernacle in heaven. For as the apostle hath in one and the same place described a double tabernacle here on earth, a first and a second, with their utensils and services, distinguished the one from the other by a veil; so there are two places in heaven answering thereunto. The first of these he would have to be the dwelling-place of the angels; the other the place of the throne of God himself, represented by the most holy place in the tabernacle. Through the first of these he says the LORD Christ passed into the second, which is here called his tabernacle. And it is indeed said that the Lord Christ in his exaltation did “pass through the heavens,” and that he was “made higher than the heavens;” which would seem to favor that conceit, though not observed by him. But there is no ground to conceit or fancy such distinct places in heaven above; yea, it is contrary to the Scripture so to do, for the residence of the holy angels is before and about the throne of God. So are they always placed in the Scripture, Daniel 7:10; Matthew 18:10; Revelation 5:11. And these aspectable heavens, which Christ passed through, were not so much as the veil of the tabernacle in his holy service, which was his own flesh, Hebrews 10:20. The only reason of this ungrounded, curious imagination, is a design to avoid the acknowledgment of the sacrifice of Christ whilst he was on the earth. For this cause he refers this tabernacle unto his entrance into the most holy place, as the only means of offering himself. But the design of the apostle is to show, that as he was a high priest, so he had a tabernacle of his own wherein he was to minister unto God.

2. This tabernacle, whereby he came a high priest, was his own human nature. The bodies of men are often called their tabernacles, 2 Corinthians 5:1; 2 Peter 1:14. And Christ called his own body the temple, John 2:19. His flesh was the veil, Hebrews 10:20. And in his incarnation he is said to “pitch his tabernacle among us,” John 1:14. Herein dwelt “the fullness of the Godhead bodily,” Colossians 2:9, that is, substantially; represented by all the pledges of God's presence in the tabernacle of old. This was that tabernacle wherein the Son of God administered his sacerdotal office in this world, and wherein he continueth yet so to do in his intercession. For the full proof hereof I refer the reader unto our exposition on Hebrews 8:2. And this gives us an understanding of the description given of this tabernacle in the adjuncts of it, with reference unto that of old. This is given us,

[1.] That it was “greater” than it; greater in dignity and worth, not quantity and measures. The human nature of Christ, both in itself, its conception, framing, gracious qualifications and endowments, especially in its relation unto and subsistence in the divine person of the Son, was far more excellent and glorious than any material fabric could be. In this sense, for comparative excellency and dignity, is μείζων almost constantly used in the New Testament. So is it in this epistle, Hebrews 6:13; Hebrews 6:16. The human nature of Christ doth thus more excel the old tabernacle than the sun doth the meanest star.

[2.] “More perfect.” This respects its sacred use. It was more perfectly fitted and suited unto the end of a tabernacle, both for the inhabitation of the divine nature and the means of exercising the sacerdotal office in making atonement for sin, than the other was. So it is expressed, Hebrews 10:5, “Sacrifice and offering thou wouldest not have, but a body hast thou prepared me.” This was that which God accepted, wherewith he was well pleased, when he rejected the other as insufficient unto that end. And we may hence observe, that,

Obs. 5. The human nature of Christ, wherein he discharged the duties of his sacerdotal office in making atonement for sin, is the greatest, the most perfect and excellent ordinance of God; far excelling those that were most excellent under the old testament. An ordinance of God it was, in that it was what he designed, appointed, and produced unto his own glow; and it was that which answered all ordinances of worship under the old testament, as the substance of what was shadowed out in them and by them. And I have labored elsewhere to represent the glory of this ordinance as the principal effect of divine wisdom and goodness, the great means of the manifestation of his eternal glory. The wonderful provision of this tabernacle will be the object of holy admiration unto eternity. But the glory of it is a subject which I have elsewhere peculiarly labored in the demonstration of. [6] And unto the comparison with those of old, here principally intended, its excellency and glory may be considered in these as in other things: representation; that it had in truth, reality, and substance.

[6] See vol. 1: p. 273, of his miscellaneous works. ED.

2dly . What they only shadowed out as unto reconciliation and peace with God, that it did really effect.

3dly . Whereas they were capable only of a holiness by dedication and consecration, which is external, giving an outward denomination, not changing the nature of the things themselves; this was glorious in real internal holiness, wherein the image of God doth consist.

4thly . The matter of them all was earthly, carnal, perishing; his human nature was heavenly as unto its original, “the Lord from heaven;” and immortal or eternal in its constitution, he was “made a priest after the power of an endless life;” for although he died once for sin, yet his whole nature had always its entire subsistence in the person of the Son of God.

5thly . Their relation unto God was by virtue of an outward institution or word of command only that of his was by assumption into personal union with the Son of God.

6thly . They had only outward, typical pledges of God's presence; “in him dwelt all the fullness of the Godhead bodily.”

7thly . They were exposed unto the injuries of time, and all other outward occurrences, wherein there was nothing of the glory or worship of God; he never did nor could suffer any thing but what belonged unto his office, and is now exalted above all adversities and oppositions. And other considerations of the like nature might be added.

Obs. 6. The Son of God undertaking to be the high priest of the church, it was of necessity that he should come by or have a tabernacle wherein to discharge that office, He “came by a tabernacle.” So it is said unto the same purpose, that it “was of necessity that he should have somewhat to offer,” Hebrews 8:3. For being to save the church by virtue of and in the discharge of that office, it could not be otherwise done than by the sacrifice of himself in and by his own tabernacle.

(2.) He describes this tabernacle by a double negation:

[1.] That it was “not made with hands.”

[2.] That it was “not of this building.” And this latter clause is because of its introduction by τουτ᾿ ἔστιν, “that is to say.” I shall consider both:

[1.] It was ἀχειροποίητος , “not made with hands.” The old tabernacle whilst it stood was the temple of God. So it is constantly called by David in the Psalms. Temples were generally sumptuous and glorious fabrics, always answering the utmost ability of them that built them. Not to have done their best therein they esteemed irreligious; for they designed to express somewhat of the greatness of what they worshipped, and to beget a veneration of what was performed in them. And this men in the degenerate state of Christianity are returned unto, endeavoring to represent the greatness of God, and the holiness of his worship, in magnificent structures, and costly ornaments of them. Howbeit the best of them all are made by the hands of men; and so are no way meet habitations for God, in the way he had designed to dwell among us. This Solomon acknowledgeth concerning the temple which he had built, which yet was the most glorious that ever was erected, and built by God's own appointment: 2 Chronicles 2:5-6,

“The house which I build is great: for great is our God above all gods. But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?” 1 Kings 8:27,

“Will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?”

Service was to be done unto God in that temple according unto his appointment, but a meet habitation for him it was not. And our apostle lays it down as a principle suited unto natural light, that “God, who made all things, could not dwell ἐν χειροποιήτοις νασῖς,” “in temples made with hands,” Acts 17:24. Such was the tabernacle of old; but such was not that wherein our Lord Jesus administereth his office.

There seems to me to have been an apprehension among the Jews that there should be a temple wherein God would dwell, that should not be made with hands. Our Lord Jesus Christ, in the first year of his ministry, upon his purging of the temple, upon their requiring a sign for the justification of his authority in what he had done, says no more but only, “Destroy this temple, and in three days I will raise it up,” John 2:19.He spake of the same temple, as to their destruction of it and his own raising it again. Thus he called his own body. “He spake,” saith the evangelist, “of the temple of his body.” That other fabric was a type thereof, and so partook of the same name with it; but yet was no further a temple, or a habitation of God, but as it was typical of that body of his, wherein the fullness of the Godhead did dwell. This testimony of his seemeth to have provoked the Jews above every other; unless it was that, when he plainly declared his divine nature unto them, affirming that he was before Abraham; for this cast them into so much madness, as that immediately “they took up stones to cast at him,” John 8:58-59. But their malice was more inveterate against him for what he thus spake concerning the temple; for, three years after, when they conspired to take away his life, they made these words the ground of their accusation. But as is usual in such cases, when they could not pretend that his own words, as he spake them, were criminal, they variously wrested them to make an appearance of a crime, though they knew not of what nature. So the psalmist prophesied that they should do, Psalms 56:5-6. Some of them affirmed him to have said,

“I am able to destroy the temple of God, and to build it in three days,” Matthew 26:61.

Which was apparently false, as is evident in comparing his words with theirs. Wherefore others of them observing that the witness was not yet home unto their purpose, and the design of the priests, they sware positively that he said,

“I will destroy this temple that is made with hands, and within three days I will build another made without hands,” Mark 14:58.

For they are not the words of the same persons, variously reported by the evangelists; for these in Mark are other witnesses, which agreed not with what was sworn before, as he observes, verse 59, “But neither so did their witness agree together.” However, they fix on a notion that was passant among them, of a temple to be built without hands. And sundry things there are in the prophets which led them into an apprehension that God would dwell among men in a temple or tabernacle that should not be made with hands. And all their predictions were accomplished when the eternal Word, by the assumption of our nature, fixed his tabernacle among us, John 1:14.

This is that which the apostle intimates: Whereas Solomon openly affirms that the habitation of God could not be in the temple that he had built, because it was made with hands, and it is a principle of natural light, that he who made the world and all things contained therein could not dwell in such a temple; and whereas it seems to have belonged unto the faith of the church of old that there should be a temple wherein God would dwell that was to be ἀχειροποίητος ; in comparing the human nature of Christ with the old tabernacle, he affirms in the first place that it was not made with hands.

Respect also is had herein unto the framing of the fabric of the old tabernacle by Bezaleel. For although the pattern of it was shown unto Moses in the mount from heaven, yet the actual framing and erection of it was by the hands of workmen skillful to work in all kinds of earthly materials, Exodus 31:1-6; Exodus 36:1. And although by reason of the wisdom, cunning, and skill which they had received in an extraordinary way, they framed, made, and reared a tabernacle most artificial and beautiful; yet when all was done, it was but the work of men's hands. But the constitution and production of the human nature of Christ was an immediate effect of the wisdom and power of God himself, Luke 1:35. Nothing of human wisdom or contrivance, nothing of the skill or power of man, had the least influence into or concurrence in the provision of this glorious tabernacle, wherein the work of the redemption of the church was effected. The body of Christ, indeed, was “made of a woman,” of the substance of the blessed Virgin; but she was purely passive therein, and concurrent in no efficiency either moral or physical thereunto. It was the contrivance of divine wisdom and the effect of divine power alone.

[2.] The apostle adds, as a further dissimilitude unto the other tabernacle, “That is, not of this building.” Expositors generally take these words to be merely exegetical of the former: “Not made with hands; that is, not of this building.” To me there seems to be an αὔξησις in them. ‘It is so not made with hands like unto that tabernacle, as that it is not of the order of any other created thing; not of the same make and constitution with any thing else in the whole creation here below.'For although the substance of his human nature was of the same kind with ours, yet the production of it in the world was such an act of divine power as excels all other divine operations whatever. Wherefore God speaking of it saith, “The LORD hath created a new thing in the earth, A woman shall compass a man,” Jeremiah 31:22; or conceive him without natural generation.

Κτίσις is the word whereby the creation of all things is constantly expressed in the New Testament; and sometimes it signifies the things that are created. Neither is it ever used, nor κτίζω, whence it is derived, to signify the constitution of the ordinances of the old testament, the tabernacle, the temple, or any thing belonging thereunto. Wherefore ταύτης here doth not limit it unto that constitution, so as that “not of this building” should be, “not made with hands as that tabernacle was.” It is therefore not of the order of created things here below, either such as were immediately created at the beginning, or educed out of them by a creating act of power. For although it was so as unto its substance, yet in its constitution and production it was an effect of the divine power above the whole order of this creation, or things created.

Obs. 7. God is so far from being obliged unto any means for the effecting of the holy counsels of his will, as that he can when he pleaseth exceed the whole order and course of the first creation of all things, and his providence in the rule thereof.