Which had the golden censer
There were various censers used by the priests in the daily
service, but this was a peculiar one, which was used by the high
priest on the day of atonement; on other days he used a silver
censer, but on that day a golden one, and with it he entered into
the holy of holies F25; and though Moses does not call it
a golden one, ( Leviticus
16:12 ) yet Josephus does F26; and so do the Jewish
doctors in the place referred to, with whom the apostle agrees,
and to this the allusion is in ( Revelation
8:3 ) but here a difficulty arises, how this can be said to
have been in the holy of holies, and within the vail, when,
according to Moses, it was without the vail, and was only carried
within on the day of atonement; and so Philo the Jew F1 places
it in the other part of the tabernacle; and it seems as if it was
to avoid this difficulty, that the Ethiopic version has removed
it from this verse to verse the second, and put it among the
things that were in the holy place; but there is no need of this,
nor to say that the altar of incense is intended, for that is
never so called, and, besides, was without the vail too. It
should be observed, that the apostle does not say, that the
golden censer was laid up in the holy of holies, and kept there,
but that it "had" it; as it had it on the day of atonement, when
it was carried in there by the high priest, who there made use of
it; and it was for the use of it in that place, that it was
peculiarly designed. What was done by it was this, burning coals
were with it taken off from the altar before the Lord, and were
brought in within the vail, where incense was put upon them,
which covered the mercy seat, that so the high priest died not.
The burning coals signify the very great sufferings of Christ,
not only the sufferings of his body, which were very painful, but
those of his soul, when the wrath and hot displeasure of God was
poured out upon him; and those coals being taken off from the
altar before the Lord, show that the sufferings of Christ were
according to the will of God, were grateful to him, and always
before him; and their being brought within the vail, does not
denote that Christ is now in a suffering state, though he is in
the midst of the throne, as a lamb that had been slain; but the
continued virtue and efficacy of his sufferings, and that our
faith and hope, which enter within the vail, have to do with his
blood and sacrifice thither carried. And the incense, which was
carried in with those coals, typified the intercession of Christ
in heaven, which is pure and holy, sweet, fragrant, and
perpetual; and the priest having his hands full of it, expresses
the fulness of Christ's intercession for all his elect, and for
all things for them, and his fulness of merit to plead, which
makes his intercession efficacious and prevalent; and hence,
through his much incense, the prayers of his people become
odorous and acceptable: and the incense being put upon the
burning coals in the censer, shows that Christ's intercession
proceeds upon the foot of his blood and sacrifice, his sufferings
and death; and hence it becomes grateful, and has its influence;
the smoke of it covers the mercy seat, or throne of grace, and
makes that accessible; and as the priest, who offers it, never
dies, so none of those for whom he intercedes.
And the ark of the covenant overlaid round about with
gold;
this is called the ark of the covenant, because the tables of the
covenant, afterwards mentioned, were put into it; and that it was
overlaid with gold round about, is certain from ( Exodus 25:11
) where it is said to be overlaid with pure gold, within and
without; and that the ark was within the vail, and in the most
holy place, is manifest from ( Exodus 40:21
) ( 2 Chronicles
5:7 ) that this was wanting in the second temple, is
generally agreed F2; but who took it away, where it was
put, or what became of it various are the sentiments of the
Jewish writers: some say F3, it was carried away by
Nebuchadnezzar into Babylon, and is meant by the goodly vessels
of the house of the Lord, ( 2
Chronicles 36:10 ) others say F4, that Jeremiah the
prophet took it, and hid it in a cave on Mount Nebo; but the more
generally received opinion is, that it was hid by King Josiah in
some hidden and deep place, which Solomon had built for that
purpose under ground, knowing, that the temple would be destroyed
F5; and it is often said, that it was
hid under the pavement of a room in the temple, called
(Myueh ryd tkvl) , "the
wood room" F6. The ark is, by some, thought to be
a type of the church, which is the ark of God, of his building,
and where he dwells; the ark of the covenant, or testimony, where
the oracles of God, his word and ordinances, are: its being made
of Shittim wood may denote the incorruption and duration of it:
and its being covered with gold within and without is expressive
of its glory; and its being portable, and carried from place to
place, shows that the church is not always in one place; its
rings, staves, and priests that bore it, may point at the Gospel,
and the ministers of it, the instruments of moving it; and its
moving from place to place, and falling into the hands of
enemies, were emblematical of the church's afflictions; as its
rest at last, in Solomon's temple, may signify the church's rest
here and hereafter: but the ark is rather to be considered as a
type of Christ; its various names agree with Christ, as the ark
of God, the ark of his strength, the glory of God, the face of
God, the holy ark, the ark of the covenant, or testimony, yea,
Jehovah, and God himself: the time of its making is observable,
it was made before the tabernacle, and the tabernacle for the
sake of it; Christ is before all creatures, and was set up as
Mediator before anything existed, and all things are for his
sake; it being made of Shittim wood, covered with gold, may
denote both the incorruption and glory of Christ; and its several
decorations, the graces with which he was adorned, as man and
Mediator; its staves and rings may design the word, ordinances,
and ministers, whereby he is carried into the several places of
the world; here God granted his presence, and counsel was asked
of him, and it was brought forth in time of war, as a security
from enemies, all which is applicable to Christ; by it wonders
were done, as the dividing of Jordan for the Israelites to pass
into the land of Canaan, the falling of the walls of Jericho, and
the fall of Dagon; so Christ has opened the way for his people to
heaven, has spoiled principalities and powers, and his Gospel is
powerful to the pulling down the strongholds of sin and Satan;
the moving of the ark from place to place, and its rest in the
temple, may signify the rest of Christ, after his many fatigues
in this world.
Wherein was the golden pot that had manna;
which Aaron filled with manna by the direction of Moses, who gave
it at the appointment of God, that it might be preserved to
future ages, as a memorial of the goodness, care, and power of
God in feeding the Israelites with it in the wilderness, (
Exodus
16:33 Exodus 16:34
) . This pot held an omer, which was more than three pints and a
half; some say six pints: and though Moses does not call it a
golden pot, yet it is so called, not only by the Septuagint in (
Exodus
16:33 ) but also by Philo the Jew F7; nor is
it reasonable to think, with some Jewish writers F8, that
it should be made of earth, which was to continue for ages to
come: this also was wanting in the second temple F9; and
this, with Aaron's rod, after mentioned, and other things, is
said to be hid when the ark was, and along with it F11: but
how this pot, as well as Aaron's rod, can be said to be in the
ark, when it is asserted, at the bringing of the ark into the
temple, at the dedication of it by Solomon, that there was
nothing in it but two tables of stone, ( 1 Kings 8:9 ) (
2
Chronicles 5:10 ) and both the pot of "manna", and Aaron's
rod, are said to be before the testimony, ( Exodus 16:34
) ( Numbers
17:10 ) and not in it, is a difficulty. Some, in order to
remove it, observe, that the phrase, "wherein", refers not to the
ark, but to the tabernacle; but since the tables of the covenant
were in the ark, and these are mentioned with it, and the phrase,
"over it", in the next verse, cannot be understood of the
tabernacle, but of the ark, this solution is not satisfactory.
Others have observed, that they might be in the ark in Moses's
time and in Jeremiah's time, when they are said to be hid, though
they were not in Solomon's: and others have taken notice, that
the preposition (en)
sometimes signifies "at", or "with", as in ( Colossians
3:1 ) ( John 1:28 ) ( Ephesians
6:1 Ephesians
6:2 ) and so the sense is, that these were near unto it in
the most holy place, and might be in the sides of it, though not
within it; for there were places in the sides of the ark to put
things into, ( Deuteronomy
31:26 ) ( 1 Samuel 6:8
) . And certain it is from the above account from Scripture, that
they were near it; and so, by the Jewish writers, they are always
mentioned along with it: when that was carried away, and hid,
they were hid with it; but what a certain Jewish commentator
F12 observes on ( 1 Kings 8:9 ) is so
express, as if it was designed to vindicate our apostle: his
remark is this:
``the intention of this is not to deny that there were not the things mentioned in the law, for they were (wb Myxnwm) , "left in it", as Aaron's "rod", and "the pot of manna", only to deny, hereby, that there was not anything of the law, save the decalogue.''And it should be observed, that it is not said of these, that they were put before the ark, but "before the testimony"; that is, before the tables of the covenant, which were within the ark. The "manna", in this pot, was typical of Christ; in the signification of its name, whether it comes from (hnm) , "manah", which signifies to appoint, prepare, and distribute, Christ being appointed, prepared, and distributed, as food for his people; or from (wh Nm) , "man hu", what is it? the words said by the Israelites, when they first saw it, not knowing what it was; so Christ is unknown to his people until revealed to them, and remains unknown to all natural and unregenerate men: the manna came from heaven, from God, and was a free gift of his, and so Christ: it was round in form, and may be expressive of Christ's perfection, and eternity: it was in colour white, which may signify his purity and innocence; it was sweet in taste, and so is Christ, his fruits, his word and ordinances: it was small in quantity, which may denote the meanness and despicableness of Christ in the eyes of the world: the people went out and gathered it, and ground it in mills, or beat it in mortars, and baked it, and ate, which may be typical of the apprehension, sufferings, and death of Christ, in order to be fit food for the faith of believers. The persons that were fed by it were the Israelites, who were brought out of Egypt, and then in the wilderness, a large number, and men of all sorts, rich, and poor, and who had an equal portion, though very undeserving; so those who are fed by Christ, and nourished with him, the bread of life, are the spiritual Israel of God, whom Christ has redeemed from worse than Egyptian bondage and darkness, though they are yet in the wilderness of this world; and they are a large number, the whole family of God, who receive out of Christ's fulness grace for grace; and there is no difference of high and low, rich and poor, bond or free, male or female; they are all one in Christ, and Christ is all in all; and they have all a whole Christ, though they are very undeserving, being by nature children of wrath as others. And as the Israelites had the manna every day, and all the while they were in the wilderness, so Christ is the daily bread of believers; by him, in his word and ordinances, is his church nourished in the wilderness, to whom he gives to eat of the hidden manna, the food of the wilderness. The "pot", in which this manna was kept, was typical of the ordinances of the Gospel; in its matter, being made of gold, denoting the preciousness and duration of them; in the size of it, holding an "omer", showing that these contain plenty of good things to satisfaction; in the situation of it before the ark, signifying the presence of Christ with his ordinances; and in its use to hold manna, and be a memorial of it to ages to come, as the ordinances have in them food for souls, and are the means of remembering Christ in future generations, till his second coming.
And Aaron's rod that budded;
and not only budded, but bloomed; blossomed, and yielded almonds,
( Numbers
17:8 ) . This also was laid before the ark of the testimony,
( Hebrews
9:10 ) , and may be said to be in it, or with it, in the same
sense as the pot of manna was; it was likewise wanting in the
second temple F13, and is said to be hid with the pot
of manna, and other things, as before observed: it was a type of
Christ: it is affirmed by the Jews, that in the days of the
Messiah, the priesthood shall return, and the rod of Aaron shall
flourish {n}; it was, very probably, as some have thought
F15, an almond tree stick, as that in (
Jeremiah
1:11 Jeremiah
1:12 ) . The almond tree has its name, in Hebrew, from a word
which signifies haste and vigilance; it being, as Pliny says
F16, the first of trees that buds and
blossoms, and is very hasty in putting them forth. An almond tree
rod may be a proper emblem of Christ's speedy incarnation in the
fulness of time; and Aaron's almond tree rod, of his right to the
priesthood, and his vigilance in it: this was first a dry rod or
stick, and may design the mean descent and appearance of Christ,
being born of mean parents, living a mean and obscure life; his
entrance on his public ministry, and continuance in it, were
without any pomp or grandeur; he was as a root out of a dry
ground; and though he did many miracles, these were treated with
contempt; and he was at last apprehended, arraigned, and
condemned as a malefactor, and died a shameful and an accursed
death: it looked very unlikely and unpromising, that he should be
the King Messiah; that he should have all power in heaven and in
earth; that he should have the wisdom he had, and do the miracles
he did; and that he should be the author of eternal salvation;
and that such fruits of grace, peace, pardon, and righteousness,
should spring from him, as that Aaron's dry rod should bud,
blossom, and bear almonds, in which it was a lively figure of
Christ; that lying among other rods, and perhaps being like them,
may denote Christ's assuming the common nature of men, or an
individual of human nature in all things like to man: and this
being cut off from the tree, and being a dry stick, may represent
the death of Christ; and its budding and blossoming may point at
the resurrection of Christ from the dead; and as Aaron's
priesthood was confirmed by the budding and blossoming of his
rod, so the deity and Messiahship of Christ are confirmed by his
resurrection; and its bringing forth almonds may design the
fruits of Christ's death and resurrection; and moreover, the
almond tree being, as Philo the Jew says F17 the
first of trees that buds and blossoms in the spring, and the last
that casts its leaves, it may be, as he observes, a symbol of the
priestly tribe; and it may be a figure of the perpetuity of
Christ, and his priesthood:
and the tables of the covenant;
the same with the testimony which was ordered to be put into the
ark, and accordingly was, ( Exodus 25:16
Exodus
25:21 ) ( 40:20 ) (
Deuteronomy 10:2
Deuteronomy 10:5 ) .
About this there is no controversy; though it is a matter of
dispute with the Jews, whether the book of the law was in the ark
or not: some say it was in the side of it, and others within it
F18; but Maimonides F19 says,
that Moses wrote the whole law with his own hand before he died,
and gave a book (or copy) to every tribe, and one copy he put
(Nwrab) , "in the ark": so
Jarchi says {t}, that the book of the law of Moses was put into
the midst of the ark, and the ark was glorious and beautiful by
that which was (wkwtb) ,
"within it". These tables were made of stone, an emblem of the
hardness of man's heart, which is destitute of spiritual life and
motion, senseless and stupid, impenitent, stubborn, and
inflexible, and on which no impressions can be made but by
powerful and efficacious grace; and also of the stability and
duration of the law, as moral, which is not antiquated by
another, nor made void by the Gospel, nor altered in its nature
and terms, but remains the same as to the matter of it; though it
is now no covenant of works to believers, and they are freed from
the curse and condemnation of it: the number of these tables is
two; the whole law is reduced by our Lord to two grand precepts
of it, ( Matthew
22:37-40 ) and the fleshly tables, on which it is reinscribed
in regeneration, are the heart and mind, ( 2
Corinthians 3:3 ) ( Hebrews 8:10
) . The place where these tables were put is the ark, which was
typical of the law being in Christ, not only in his hands, but in
his heart, ( Psalms 40:8 ) and in
his keeping of which he is the fulfilling end; for he being the
surety of his people, and becoming man, answered every part of
the law; in the holiness of his nature, in the perfect obedience
of his life, and in his sufferings and death, in which he bore
the penalty of it: and these tables are called the tables of the
covenant, because the law on Mount Sinai was a covenant made with
the people of Israel; and was typical of the covenant, of which
Christ is the surety and Mediator, and which is ratified by his
blood.