Homilies on the Epistle to the Hebrews

“Then verily the first [covenant] had also ordinances of divine service, and a worldly Sanctuary. For there was a tabernacle made; the first, wherein was the Candlestick, and the Table, and the Show-bread, which is called the Sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer and the Ark of the Covenant overlaid round about with gold: wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant: and over it the Cherubim of glory, shadowing the Mercy-seat: of which we cannot now speak particularly.”

1. He has shown from the Priest, from the Priesthood, from the Covenant, that that [dispensation] was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, [was] the “Holy” and the “Holy of Holies.” The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present.

And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh “enters into that within the veil”: that is to say, “through the veil of His flesh.”

And it were well to speak of this passage, taking it up from the beginning. What then does he say? “Then verily the first had also” (the first what? “The Covenant”). “Ordinances of Divine service.” What are “ordinances”? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.

“And the worldly Sanctuary.” He calls it “worldly,” inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even Gentiles were permitted to tread it, he calls it “worldly.” For surely the Jews were not “the world.”

“For” (he says) “there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Show-bread.” These things are symbols of the world.

“And after the second veil” (There was then not one veil [only], but there was a veil without also) “the tabernacle, which is called holy of holies.” Observe how everywhere he calls it a tabernacle in regard of [God's] encamping there.

“Which had” (he says) “a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron's rod that budded, and the tables of the covenant.” All these things were venerable and conspicuous memorials of the Jewish obstinacy; “and the tables of the covenant” (for they broke them) “And the manna” (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). “And Aaron's rod that budded. And over it, the Cherubim of glory.” What is “the Cherubim of glory”? He either means “the glorious,” or those which are under God. “Shadowing the mercy-seat.”

But in another point of view also he extols these things in his discourse, in order to show that those which come after them are greater. “Of which” (he says) “we cannot now speak particularly.” In these words he hints that these were not merely what was seen, but were a sort of enigmas. “Of which” (he says) “we cannot now speak particularly,” perhaps because they needed a long discourse.