[10] Some interesting remarks on this passage will be found in a paper by Dr. Milligan in the Bible Educator (vol. iii., p. 230). His suggestion is that the writer, having in mind the Day of Atonement, sees the Tabernacle with its inner veil withdrawn.

Ark of the covenant (Numbers 10:33; Deuteronomy 31:26, et al.), often called “the ark of the testimony,” i.e., the ark containing the tables of the Ten Commandments, which were the symbol of the covenant of God with the people. (See Exodus 25:10-16.)

Wherein was . . .—Rather, wherein are (see Hebrews 9:2) a golden pot having the manna, &c. In Exodus 16:33-34, and Numbers 17:10-11, the pot containing “an omer of manna” and also Aaron’s rod are said to have been laid up “before the testimony.” This is often understood as meaning “before the ark of the testimony;” but it is as natural to suppose that these memorials were placed inside the ark, in front of the tables. 1Kings 8:9 clearly suggests that the ark had at one time contained more than the tables of stone, and so it has been understood by Jewish commentators. There is no mention of a “golden” vessel in the Hebrew of Exodus 16:33; the word is added in the LXX. It will be observed that this epithet is mentioned three times in the verse: such splendour was natural in the sanctuary “of this world” (Hebrews 9:1).

(1) Paul was a Jew, and was familiar with what pertained to the temple, and gave such a description of it as would be in accordance with what actually existed in his time. The fact that Moses does not expressly mention it, does not prove that in fact no such censer was laid up in the most holy place.

(2) Aaron and his successors were expressly commanded to burn incense in a "censer" in the most holy place before the mercy-seat. This was to be done on the great day of atonement, and but once in a year; Leviticus 16:12-13.

(3) there is every probability that the censer that was used on such an occasion was made of gold. All the implements that were employed in the most holy place were made of gold, or overlaid with gold, and it is in the highest degree improbable that the high priest would use any other on so solemn an occasion; compare 1 Kings 7:50.

(4) as the golden censer was to be used only once in a year, it would naturally be laid away in some secure situation, and none would so obviously occur as the most holy place. There it would be perfectly safe. No one was permitted to enter there but the high priest, and being preserved there it would be always ready for his use. The statement of Paul, therefore, has the highest probability, and undoubtedly accords with what actually occurred in the tabernacle and the temple. The object of the incense burned in worship was to produce an agreeable fragrance or smell; see notes on Luke 1:9.

And the ark of the covenant - This ark or chest was made of shittim-wood, was two cubits and a half long, a cubit and a half broad, and the same in height; Exodus 25:10. It was completely covered with gold, and had a "lid," which was called the "mercy-seat," on which rested the Shekinah, the symbol of the divine presence, between the outstretched wings of the cherubim. It was called "the ark of the covenant," because within it were the two tables of the covenant, or the Law of God written on tables of stone. It was a simple "chest, coffer, or box," with little ornament, though rich in its materials. A golden crown or molding ran around the top, and it had rings and staves in its sides by which it might be borne; Exodus 25:12-16. This ark was regarded as the most sacred of all the appendages of the tabernacle. Containing the Law, and being the place where the symbol of the divine presence was manifested, it was regarded as especially holy, and in the various wars and revolutions in the Hebrew commonwealth, it was guarded with special care.

After the passage over the Jordan it remained for some time at Gilgal Joshua 4:19, whence it was removed to Shiloh; 1 Samuel 1:3. From hence, the Israelites took it to their camp, apparently to animate them in battle, but it was taken by the Philistines; 1 Samuel 4. The Philistines, however, oppressed by the hand of God, resolved to return it, and sent it to Kirjath-Jearim; 1 Samuel 7:1. In the reign of Saul it was at Nob. David conveyed it to the house of Obededom, and thence to his palace on Mount Zion; 2 Samuel 6. At the dedication of the temple it was placed in the Holy of Holies by Solomon, where it remained for many years. Subsequently, it is said, the wicked kings of Judah, abandoning themselves to idolatry, established idols in the most holy place itself, and the priests removed the ark, and bore it from place to place to secure it from profanation. "Calmet." When Josiah ascended the throne he commanded the priests to restore the ark to its place in the sanctuary, and forbade them to carry it about from one place to another as they had before done; 2 Chronicles 35:3. The subsequent history of the ark is unknown. It is probable that it was either destroyed when the city of Jerusalem was taken by Nebuchadnezzar, or that it was carried with other spoils to Babylon, There is no good reason to suppose that it was ever in the second temple, and it is generally admitted by the Jews that the ark of the covenant was one of the things that were wanting there. Abarbanel says, that the Jews flatter themselves that it will be restored by the Messiah.

Wherein - That is, in the ark - for so the construction naturally requires. In 1 Kings 8:9, however, it is said that there was nothing in the ark, "save the two tables of stone which Moses put there at Horeb," and it has been supposed by some that the pot of manna and the rod of Aaron were not in the ark, but that they were in capsules, or ledges made on its sides for their safe keeping, and that this should be rendered "by the ark." But the apostle uses the same language respecting the pot of manna and the rod of Aaron which he does about the two tables of stone, and as they were certainly in the ark, the fair construction here is that the pot of manna and the rod of Aaron were in it also. The account in Exodus 16:32-34; Numbers 17:10, is, that they were laid up in the most holy place, "before the testimony," and there is no improbability whatever in the supposition that they were in the ark. Indeed, that would be the most safe place to keep them, as the tabernacle was often taken down and removed from place to place. It is clear from the passage in 1 Kings 8:9, that they were not in the ark in the temple, but there is no improbability in the supposition that before the temple was built they might have been removed from the ark and lost. When the ark was carried from place to place, or during its captivity by the Philistines, it is probable that they were lost, as we never hear of them afterward.

The golden pot - In Exodus 16:33, it is simply "a pot," without specifying the material. In the Septuagint it is rendered "golden pot," and as the other utensils of the sanctuary were of gold, it may be fairly presumed that this was also.

That had manna - A small quantity of manna which was to be preserved as a perpetual remembrancer of the food which they had eaten in their long journey in the wilderness, and of the goodness of God in miraculously supplying their wants. As the manna, also, would not of itself keep, Exodus 16:20, the fact that this was to be laid up to be preserved from age to age, was a perpetual miracle in proof of the presence and faithfulness of God. On the subject of the manna, see Bush's notes on Exodus 16:15.

And Aaron's rod that budded - That budded and blossomed as a proof that God had chosen him to minister to him. The princes of the tribes were disposed to rebel, and to call in question the authority of Aaron. To settle the matter, each one was required to take a rod or staff of office, and to bring it to Moses with the name of the tribe to which it appertained written on it. These were laid up by Moses in the tabernacle, and it was found on the next day that the rod marked with the name of Levi had budded and blossomed, and produced almonds. In perpetual remembrance of this miracle, the rod was preserved in the ark; Numbers 17:1-13. Its subsequent history is unknown. It was not in the ark when the temple was built, nor is there any reason to suppose that it was preserved to that time.

And the tables of the covenant - The two tables of stone on which the ten commandments were written. They were expressly called "the words of the covenant" in Exodus 34:28. On the word "covenant"; see notes on Hebrews 9:16 and 17 of this chapter. These two tables were in the ark at the time the temple was dedicated. 1 Kings 8:9. Their subsequent history is unknown. It is probable that they shared the fate of the ark, and were either carried to Babylon, or were destroyed when the city was taken by Nebuchadnezzar.

ark—of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.

pot—"golden," added in the Septuagint, and sanctioned by Paul.

manna—an omer, each man's daily portion. In 1Ki 8:9; 2Ch 5:10, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood (Nu 17:3, 5, 7, 10). The expressions "before the Lord" (Ex 16:32), and "before the testimony" (Nu 17:10) thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put "in the side of the ark," and so the golden jewels offered by the Philistines (1Sa 6:8).

tables of the covenant—(De 9:9; 10:2).

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 that this was wanting in the second temple, is generally agreed (b); but who took it away, where it was put, or what became of it various are the sentiments of the Jewish writers: some say (c), 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 (d), 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 (e); and it is often said, that it was hid under the pavement of a room in the temple, called , "the wood room" (f). 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. 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 (g); nor is it reasonable to think, with some Jewish writers (h), that it should be made of earth, which was to continue for ages to come: this also was wanting in the second temple (i); and this, with Aaron's rod, after mentioned, and other things, is said to be hid when the ark was, and along with it (k): 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 and both the pot of "manna", and Aaron's rod, are said to be before the testimony, Exodus 16:34 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 sometimes signifies "at", or "with", as in Colossians 3:1 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. 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 (l) 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 , "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 "manah", which signifies to appoint, prepare, and distribute, Christ being appointed, prepared, and distributed, as food for his people; or from , "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 (m), 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 (o), an almond tree stick, as that in Jeremiah 1:11. The almond tree has its name, in Hebrew, from a word which signifies haste and vigilance; it being, as Pliny says (p), 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 (q) 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. 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 (r); but Maimonides (s) 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 "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 "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 and the fleshly tables, on which it is reinscribed in regeneration, are the heart and mind, 2 Corinthians 3:3. 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, Psalm 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.

(y) Misn. Yoma, c. 4. sect. 4. Maimon. Yom Hacippurim, c. 2. sect. 5. (z) Antiqu. l. 3. c. 8. sect. 3.((a) De Vita Mosis, l. 3. p. 668. (b) T. Bab. Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Concil. in Gen. qu. 41. Kimchi in Hagg. i. 8. (c) T. Bab. Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.((d) Joseph ben Gorion, l. 1. c. 17. 2 Maccab. ii. 4, 5. (e) T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.((f) Misn. Shekalim, c. 6. sect. 1, 2. T. Hieros. Shekalim, fol. 49. 3. T. Bab. Yoma, fol. 54. 1.((g) De Cong. Quaer. Erud. Gratia, p. 438. (h) Mechilta, fol. 20. 1. & Tanchuma, fol. 29. 4. (i) Menasseh ben Israel Conciliat. in Gen. qu. 41. (k) T. Hieros. Shekalim, fol. 49. 3. & Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. & Horayot, fol. 12. 1. Maimon. Beth Habbechira, c. 4. sect. 1.((l) R. Levi ben Gersom in 1 Kings 8.9. so others in Laniado Celi, Yekar in loc. (m) Menasseh ben Israel Conciliat. in Gen. qu. 41. (n) Baal Hatturim in Numbers 17.5. (o) Joseph. Antiqu. l. 4. c. 4. sect. 2. Aben Ezra in Numbers 17.8. (p) Nat. Hist. l. 16. c. 25. (q) De Vita Mosis, l. 3. p. 681. (r) T. Bab. Bava Bathra, fol. 14. 1, 2. Jarchi in Deuteronomy 31.26. (s) Praefat. in Yad Chazaka in principio. (t) Gloss. on T. Bab. Avoda Zara, fol. 24. 2.