Then verily the first, etc [1] After having spoken generally of the abrogation of the old covenant, he now refers specially to the ceremonies. His object is to show that there was nothing practiced then to which Christ's coming has not put an end. He says first, that under the old covenant there was a specific form of divine worship, and that it was peculiarly adapted to that time. It will hereafter appear by the comparison what kind of things were those rituals prescribed under the Law. Some copies read, prote skene the first tabernacle; but I suspect that there is a mistake as to the word "tabernacle;" nor do I doubt but that some unlearned reader, not finding a noun to the adjective, and in his ignorance applying to the tabernacle what had been said of the covenant, unwisely added the word skene tabernacle. I indeed greatly wonder that the mistake had so prevailed, that it is found in the Greek copies almost universally. [2] But necessity constrains me to follow the ancient reading. For the Apostle, as I have said, had been speaking of the old covenant; he now comes to ceremonies, which were additions, as it were, to it. He then intimates that all the rites of the Mosaic Law were a part of the old covenant, and that they partook of the same ancientness, and were therefore to perish. Many take the word latreias as an accusative plural. I agree with those who connect the two words together, dikaiomata latreias for institutes or rites, which the Hebrews call chvqym, and the Greeks have rendered by the word dikaiomata ordinances. The sense is, that the whole form or manner of worshipping God was annexed to the old covenant, and that it consisted of sacrifices, ablutions, and other symbols, together with the sanctuary. And he calls it a worldly sanctuary, because there was no heavenly truth or reality in those rites; for though the sanctuary was the effigy of the original pattern which had been shown to Moses; yet an effigy or image is a different thing from the reality, and especially when they are compared, as here, as things opposed to each other. Hence the sanctuary in itself was indeed earthly, and is rightly classed among the elements of the world, it was yet heavenly as to what it signified. [3]

Footnotes

1 - Rather, "Yet even the first," etc. It is connected with the last verse of the preceding chapter; as though he had said, -- "Though the covenant is become antiquated, yet it had many things divinely appointed connected with it." Men oun mean "yet," or however. See Art. 8:4. Macknight has "Now verily;" and Stuart, "Moreover." -- Ed

2 - It has since been discovered that it is not found in many of the best MSS., and is dismissed from the text by Griesbach and all modern critics. The noun understood is evidently "covenant," spoken of in the preceding chapter. -- Ed.

3 - Many, such as Grotius, Beza, etc., consider that "ordinances" and "services" (not service) are distinct, and both in the objective case, and render the words "rituals, services, and a wordly sanctuary." And if the sequel is duly examined, it will be found that this is the right construction. The Apostle, according to the manner of the prophet, reverses the order, and speaks distinctly of these three particulars, -- first, "the wordly sanctuary" -- the tabernacle in verses 2, 3, 4, and 5; secondly, "the services" in verses 6 and 7; and thirdly, "the rituals" in verse 10, where the word "ordinances" again occur. There can therefore be hardly a doubt as to the construction of the first verse. The sanctuary is called worldly in contrast with what is heavenly or divine, not made with hands: see verse 11. -- Ed.

Then verily - Or, moreover. The object is to describe the tabernacle in which the service of God was celebrated under the former dispensation, and to show that it had a reference to what was future, and was only an imperfect representation of the reality. It was important to show this, as the Jews regarded the ordinances of the tabernacle and of the whole Levitical service as of divine appointment, and of perpetual obligation. The object of Paul is to prove that they were to give place to a more perfect system, and hence, it was necessary to discuss their real nature.
The first covenant - The word "covenant" is not in the Greek, but is not improperly supplied. The meaning is, that the former arrangement or dispensation had religious rites and services connected with it.
Had also ordinances - Margin, "Ceremonies." The Greek word means "laws, precepts, ordinances;" and the idea is, that there were laws regulating the worship of God. The Jewish institutions abounded with such laws.
And a worldly sanctuary - The word "sanctuary" means a holy place, and is applied to a house of worship, or a temple. Here it may refer either to the temple or to the tabernacle. As the temple was constructed after the same form as the tabernacle, and had the same furniture, the description of the apostle may be regarded as applicable to either of them, and it is difficult to determine which he had in his eye. The term "worldly," applied to "sanctuary," here means that it pertained to this world; it was contradistinguished from the heavenly sanctuary not made with hands where Christ was now gone; compare Hebrews 9:11-24. It does not mean that it was "worldly" in the sense in which that word is now used as denoting the opposite of spiritual, serious, religious; but worldly in the sense that it belonged to the earth rather than to heaven; it was made by human hands, not directly by the hands of God.

The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.
Ordinances - Δικαιωματα· Rites and ceremonies.
A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Hebrews 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Genesis 2:1 (note).
The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.
If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.

Then verily (1) the first [covenant] had also ordinances of divine service, and a (a) worldly sanctuary.
(1) A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all.
(a) An earthy and a fleeting.

Then verily the first covenant had ordinances of divine service,.... The design of the apostle in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and as also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word "first", here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have "ordinances of divine service"; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law: the word used signifies "righteousnesses"; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them.
And a worldly sanctuary. Philo the Jew says (l), it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary; for the Jews often speak of , "a sanctuary above", and , "a sanctuary below" (m), and of , "a tabernacle above", and , "a tabernacle below" (n); which answered to one another: the words may be rendered "a beautiful sanctuary", a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, Luke 21:5. And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; see Luke 21:5.
(l) De Vita Mosis, p. 667. (m) Jarchi in Genesis. xxviii. 17. (n) Zohar in Exod. fol. 65. 4. & 94. 4. & 96. 2. & in Leviticus. fol. 1. 3.

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.

INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Hebrews. 9:1-28)
Then verily--Greek, "Accordingly then." Resuming the subject from Hebrews 8:5. In accordance with the command given to Moses, "the first covenant had," &c.
had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.
ordinances--of divine right and institution.
service--worship.
a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Hebrews 9:11-12, "not of this building," Hebrews 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Hebrews 9:2-5, "the worldly sanctuary" is discussed; in Hebrews 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.

The first covenant had also ordinances of divine service. The two covenants, the Mosaic and the Christian, have been named in chapter 8. Here they are contrasted. The first, or Mosaic, had its ordinances, and a sanctuary, or tabernacle of worship, in this world.
For there was a tabernacle made. The tabernacle prepared at Sinai. See Exod. chapter 26.
The first. The first room, or division, called the holy place.
Wherein was the candlestick. See Exodus 25:31-40. It was made of gold and had seven lamps for burning olive oil. Our space will not allow a discussion of the symbolical meaning of the furniture. Also in the holy place was a table on which were kept twelve loaves of bread, called shew bread. This table was overlaid with gold. See Leviticus 24:5-9.
After the second vail. The first vail was over the door into the holy place. The second vail separated the holy place from the Most Holy Place, with the innermost recess, the Holiest Place in the worship of Israel.
Which had the golden censer. The critics are divided whether the word rendered censer refers to the golden censer or to the altar of incense. Both our versions have adopted censer, which is probably correct. In the golden censer was burned incense in the Most Holy Place, when the High Priest entered it once a year (Leviticus 16:12). The altar of incense stood against the vail of the Most Holy Place.
The ark of the covenant. See Exodus 25:10-16. This chest, made of acacia wood and overlaid with gold, was the most sacred thing in the tabernacle.
Wherein was the gold pot that had manna (Exodus 16:32-34).
Aaron's rod (Numbers 17:1-11).
The tables of the covenant (Deuteronomy 10:1-5). The two stone tables of the law. All these but the tables had been removed before the temple was built (1-Kings 8:9). Many hold that they were by the ark, not in it. See Deuteronomy 31:26; Numbers 17:10. The ark itself disappeared when the temple was destroyed by Nebuchadnezzar.
And over it the cherubim. These symbolic figures, made of gold, hovered over the lid of the ark, called the mercy seat.
Cannot now speak particularly. Cannot discuss the significance of each of these objects. The cherubim were angels. See Genesis 3:24.

The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, Hebrews 9:2-5. Of those ordinances, Hebrews 9:6-10.