Hebrews 9:1

He begins to say how there were symbols in the law and the types of things in the era of grace and how it was possible to see clearly the things of the new covenant glimpsed beforehand in the things of the old covenant, even …

Now "even the first covenant had" in it some rules in addition to "regulations" of the ministry of "worship," because sin exacted the punishment of the sword. However, this sanctification—this law that sanctifies us by means of water—does not pass away like those rules; in …

This is the term he used of the tabernacle, which represents a type of the whole world: it is divided into two down the middle by a veil, one part of it called Holy, the other Holy of Holies. While the Holy represented the way …

the blessed Apostle Paul in the Epistle to the Hebrews has declared that the first Tabernacle was a pattern of this world, for he says: For the first had also ordinances of divine service and a worldly sanctuary; for there was a tabernacle made; the …

For the first Tabernacle had ordinances of divine service, and its sanctuary, a sanctuary of this world; calling it of this world as being a pattern of this world.

The brothers assembled at evening as was their custom. For in all seasons, when they had finished their modest meal, it was their habit to assemble and for each one to pronounce what he knew of the holy Scriptures.… The brother who had returned from …

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 "entereth 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."

Having proved from the side of the priest, the priesthood, and the covenant that the first covenant had to come to an end, the apostle now proves this also from the side of the very arrangement of the tabernacle. There were three divisions in it: …

I think that the phrase "also the first one had regulations for worship" refers to the old covenant and not the tabernacle. For he did not compare the tabernacle with the new covenant but the whole old covenant with the new one, and he showed …

413. – Having showed in general the dignity of the New Testament as compared to the Old, the Apostle now shows the same in particular by reaching down to the individuals in each Testament. In regard to this he does two things: first, he compares …

The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, ver. 2-5.

Then verily the first covenant had ordinances of divine service,....

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.

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, Heb 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. […]