Heb 8:1-6 | Barnes | STEP | CHAPTER VIII. ANALYSIS OF THE CHAPTER. THIS chapter is a continuation of the argument which has been prosecuted in the previous chapters respecting the priesthood of Christ. The apostle had demonstrated that he was to be a priest, and that he was to be not of the Levitical order, but of the order of Melchizedek. As a consequence, he had proved that this involved a change of the law appointing a priesthood, and that, in respect to permanency, and happy moral influence, the priesthood of Christ far surpassed the Jewish. This thought he pursues in this chapter, and shows particularly that it involved a change in the nature of the covenant between God and his people. In the prosecution of this, he (1.) states the sum or principal point of the whole matter under discussion--that the priesthood of Christ was real and permanent, while that of the Hebrew economy was typical, and was destined in its own nature to be temporary, . (2.) There was a fitness and propriety in his being removed to heaven to perform the functions of his office there--since if he had remained on earth he could not have officiated as priest, that duty being by the law of Moses entrusted to others pertaining to another tribe, . (3.) Christ had obtained a more exalted ministry than the Jewish priests held, because he was the Mediator in a better covenant--a covenant that related rather to the heart than to external observances, . That new covenant excelled the old in the following respects: (a) it was established on better promises, . (b) It was not a covenant requiring mainly external observances, but pertained to the soul, and the law of that covenant was written there, . (c) It was connected with the diffusion of the knowledge of the Lord among all classes, from the highest to the lowest, . (d) The evidence of forgiveness might be made more clear than it was under the old dispensation, and the way in which sins are pardoned be much better understood, . These considerations involved the consequence also which is stated in , that the old covenant was of necessity about to vanish away. Verse 1. Now of the things which we have spoken . Or, "of the things of which we are speaking," ( Stuart ;) or, as we should say, of what is said . The Greek does not necessarily mean things that had been spoken, but may refer to all that he was saying, taking the whole subject into consideration. This is the sum . Or, this is the principal thing; referring to what he was about to say, not what he had said . Our translators seem to have understood this as referring to a summing up , or recapitulation of what he had said--and there can be no doubt that the Greek would bear this interpretation. But another exposition has been proposed, adopted by Bloomfield, Stuart, Michaelis, and Storr, among the moderns, and found also in Sindas, Theodoret, Theophylact, and others, among the ancients. It is that which regards the word rendered sum κεφαλαιον as meaning the principal thing ; the chief matter; the most important point. The reason for this interpretation is, that the apostle in fact goes into no recapitulation of what he had said, but enters on a new topic relating to the priesthood of Christ. Instead of going over what he had demonstrated, he enters on a more important point, that the priesthood of Christ is performed in heaven, and that he has entered into the true tabernacle there. All which preceded was type and shadow, this was that which the former economy had adumbrated. In the previous chapters the apostle had shown that he who sustained this office was superior in rank to the Jewish priests; that they were frail and dying, and that the office in their hands was changing from one to another, but that that of Christ was permanent and abiding. He now comes to consider the real nature of the office itself; the sacrifice which was offered; the substance of which all in the former dispensation was the type. This was the principle thing κεφαλαιον the head , the most important matter; and the consideration of this is pursued through chapters 8-10. We have such an High Priest . That is settled; proved; indisputable. The Christian system is not destitute of that which was regarded as so essential to the old dispensation--the office of a high priest. Who is set on the right hand of a throne , etc. He is exalted to honour and glory before God. The right hand was regarded as the place of principle honour; and when it is said that Christ is at the right hand of God, the meaning is, that he is exalted to the highest honour in the universe. . Of course the language is figurative--as God has no hands literally--but the language conveys an important meaning, that he is near to God, is high in his affection and love, and is raised to the most elevated situation in heaven. See ; , . (a) "who is set"

Hebrews 8:1-6

CHAPTER VIII.

ANALYSIS OF THE CHAPTER.

THIS chapter is a continuation of the argument which has been prosecuted in the previous chapters respecting the priesthood of Christ. The apostle had demonstrated that he was to be a priest, and that he was to be not of the Levitical order, but of the order of Melchizedek. As a consequence, he had proved that this involved a change of the law appointing a priesthood, and that, in respect to permanency, and happy moral influence, the priesthood of Christ far surpassed the Jewish. This thought he pursues in this chapter, and shows particularly that it involved a change in the nature of the covenant between God and his people. In the prosecution of this, he

(1.) states the sum or principal point of the whole matter under discussion--that the priesthood of Christ was real and permanent, while that of the Hebrew economy was typical, and was destined in its own nature to be temporary, Heb 8:1-3.

(2.) There was a fitness and propriety in his being removed to heaven to perform the functions of his office there--since if he had remained on earth he could not have officiated as priest, that duty being by the law of Moses entrusted to others pertaining to another tribe, Heb 8:4,5.

(3.) Christ had obtained a more exalted ministry than the Jewish priests held, because he was the Mediator in a better covenant--a covenant that related rather to the heart than to external observances, Heb 8:6-13. That new covenant excelled the old in the following respects:

(a) it was established on better promises, Heb 8:6.

(b) It was not a covenant requiring mainly external observances, but pertained to the soul, and the law of that covenant was written there, Heb 8:7-10.

(c) It was connected with the diffusion of the knowledge of the Lord among all classes, from the highest to the lowest, Heb 8:11.

(d) The evidence of forgiveness might be made more clear than it was under the old dispensation, and the way in which sins are pardoned be much better understood, Heb 8:12. These considerations involved the consequence also which is stated in Heb 8:13, that the old covenant was of necessity about to vanish away.

Verse 1. Now of the things which we have spoken. Or, "of the things of which we are speaking," (Stuart;) or, as we should say, of what is said. The Greek does not necessarily mean things that had been spoken, but may refer to all that he was saying, taking the whole subject into consideration.

This is the sum. Or, this is the principal thing; referring to what he was about to say, not what he had said. Our translators seem to have understood this as referring to a summing up, or recapitulation of what he had said--and there can be no doubt that the Greek would bear this interpretation. But another exposition has been proposed, adopted by Bloomfield, Stuart, Michaelis, and Storr, among the moderns, and found also in Sindas, Theodoret, Theophylact, and others, among the ancients. It is that which regards the word rendered sum κεφαλαιον as meaning the principal thing; the chief matter; the most important point. The reason for this interpretation is, that the apostle in fact goes into no recapitulation of what he had said, but enters on a new topic relating to the priesthood of Christ. Instead of going over what he had demonstrated, he enters on a more important point, that the priesthood of Christ is performed in heaven, and that he has entered into the true tabernacle there. All which preceded was type and shadow, this was that which the former economy had adumbrated. In the previous chapters the apostle had shown that he who sustained this office was superior in rank to the Jewish priests; that they were frail and dying, and that the office in their hands was changing from one to another, but that that of Christ was permanent and abiding. He now comes to consider the real nature of the office itself; the sacrifice which was offered; the substance of which all in the former dispensation was the type. This was the principle thing κεφαλαιον the head, the most important matter; and the consideration of this is pursued through chapters 8-10.

We have such an High Priest. That is settled; proved; indisputable. The Christian system is not destitute of that which was regarded as so essential to the old dispensation--the office of a high priest.

Who is set on the right hand of a throne, etc. He is exalted to honour and glory before God. The right hand was regarded as the place of principle honour; and when it is said that Christ is at the right hand of God, the meaning is, that he is exalted to the highest honour in the universe. Mk 16:19. Of course the language is figurative--as God has no hands literally--but the language conveys an important meaning, that he is near to God, is high in his affection and love, and is raised to the most elevated situation in heaven. See Php 2:9; Eph 1:21, Eph 1:22.

(a) "who is set" Eph 1:20

Verse 2. A minister of the sanctuary. Marg. "or holy things." Gr. τωναγιων. The Greek may either mean the sanctuary--denoting the Holy of Holies--or holy things. The word sanctuary kodesh--was given to the tabernacle or temple as a holy place, and the plural form which is here used-- τααγια--was given to the most holy place by way of eminence --the full form of the name being-- --kodesh kodushim, or, αγιααγιων hagia hagion, (Jahn's Arche. & 328,) or, as it is here used, simply as τααγια. The connexion seems to require us to understand it of the most holy place, and not of holy things. The idea is, that the Lord Jesus, the great High Priest, has entered into the Holy of Holies in heaven, of which that in the tabernacle was an emblem. For a description of the most holy place in the temple, Mt 21:12.

And of the true tabernacle. The real tabernacle in heaven, of which that among the Hebrews was but this type. The word tabernacle σκηνη means, properly, a booth, hut, or tent, and was applied to the tent which Moses was directed to build as the place for the worship of God. That tabernacle, as the temple was afterwards, was regarded as the peculiar abode of God on earth. Here the reference is to heaven, as the dwelling place of God, of which that tabernacle was the emblem or symbol. It is called the "true tabernacle," as it is the real dwelling of God, of which the one made by Moses was but the emblem. It is not moveable and perishable like that made by man, but is unchanging and eternal.

Which the Lord pitched, and not man. The word pitched is adapted to express the setting up of a tent. When it is said that "the Lord pitched the true tabernacle"--that is, the permanent dwelling in heaven--the meaning is, that heaven has been fitted up by God himself, and that whatever is necessary to constitute that an appropriate abode for the Divine majesty has been done by him. To that glorious dwelling the Redeemer has been received, and there he performs the office of High Priest in behalf of man. In what way he does this the apostle specifies in the remainder of this chapter, and in chapters 9 and 10.

(1) "of the sanctuary" "holy things" (b) "sanctuary" Heb 9:8,12,24

Verse 3. For every High Priest is ordained to offer gifts and sacrifices. This is a general statement about the functions of the high priest. It was the peculiarity of the office; it constituted its essence, that some gift or sacrifice was to be presented. This was indisputable in regard to the Jewish high priest, and this is involved in the nature of the priestly office everywhere. A priest is one who offers sacrifice, mainly in behalf of others. The principles involved in the office are,

(1.) that there is need that some offering or atonement should be made for sin; and,

(2.) that there is a fitness or propriety that some one should be designated to do it. If this idea that a priest must offer sacrifice be correct, then it follows that the name priest should not be given to any one who is not appointed to offer sacrifice. It should not therefore be given to the ministers of the gospel, for it is no part of their work to offer sacrifice--the great sacrifice for sin having been once offered by the Lord Jesus, and not being again to be repeated. Accordingly, the writers in the New Testament are perfectly uniform and consistent on this point. The name priest is never once given to the ministers of the gospel there. They are called ministers, ambassadors, pastors, bishops, overseers, etc., but never priests. Nor should they be so called in the Christian church. The name priest, as applied to Christian ministers, has been derived from the papists. They hold that the priest does offer as a sacrifice the real body and blood of Christ in the mass, and holding this, the name priest is given to the minister who does it consistently. It is not indeed right or Scriptural--for the whole doctrine on which it is based is absurd and false--but while that doctrine is held the name is consistent. But with what show of consistency or propriety can the name be given to a Protestant minister of the gospel?

Wherefore it is of necessity that this man have somewhat also to offer. That the Lord Jesus should make an offering. That is, since he is declared to be a priest, and since it is; essential to the office that a priest should make an offering, it is indispensable that he should bring a sacrifice to God. He could not be a priest, on the acknowledged principles on which that office is held, unless he did it. What the offering was which the Lord Jesus made the apostle specifies more fully in Heb 9:11-14 Heb 9:25,26

(a) "offer" Eph 5:2, Heb 9:12

Verse 4. For if he were on earth, he should not be a Priest. He could not perform that office. The design of this is to show a reason why he was removed to heaven. The reason was, that on earth there were those who were set apart to that office, and that he, not being of the same tribe with them, could not officiate as priest, There was an order of men here on earth consecrated already to that office, and hence it was necessary that the Lord Jesus, in performing the functions of the office, should be removed to another sphere.

(1) "that there" "they"

Verse 5. Who serve unto the example. Who perform their service by the mere example and shadow of the heavenly things; or in a tabernacle, and in a mode, that is the mere emblem of the reality which exists in heaven. The reference is to the tabernacle, which was a mere example or copy of heaven. The word here rendered example υποδειγμα means a copy, likeness, or imitation. The tabernacle was made after a pattern which was shown to Moses; it was made so as to have some faint resemblance to the reality in heaven, and in that "copy," or "example," they were appointed to officiate. Their service, therefore, had some resemblance to that in heaven.

And shadow. That is, in the tabernacle where they served there was a mere shadow of that which was real and substantial. Compared with what is in heaven, it was what the shadow is compared with the substance. A shadow--as of a man, a house, a tree--will indicate the form, the outline, the size of the object; but it has no substance or reality. So it was with the rites of the Jewish religion. They were designed merely as a shadow of the substantial realities of the true religion, or to present the dim outlines of what is true and real in heaven. Compare Col 2:17. Heb 10:1. The word shadow here σκια is used in distinction from the body or reality σωμα--(Compare Col 2:17) Heb 10:1. and also from εικων-- a perfect image or resemblance. See Heb 10:1.

Of heavenly things. Of the heavenly sanctuary; of what is real and substantial in heaven. That is, there exists in heaven a reality of which the service in the Jewish sanctuary was but the outline. The reference is, undoubtedly, to the service which the Lord Jesus performs there as the great High Priest of his people.

As Moses was admonished of God. As he was divinely instructed. The word here used--χρηματιζω--means, properly, to give oracular responses; to make communications to men in a supernatural way--by dreams, by direct revelations, etc. See Mt 2:12,22, Lk 2:26 Acts 10:22, Heb 11:7.

For, See, saith he. Ex 25:9,40, 26:30. In Ex 40, it is also repeatedly said that Moses executed all the work of the tabernacle as he had been commanded. Great care was taken that an exact copy should be exhibited to him of all which he was to make, and that the work should be exactly like the pattern. The reason doubtless was, that as the Jewish service was to be typical, none but God could judge of the form in which the tabernacle should be made. It was not to be an edifice of architectural beauty, skill, or taste, but was designed to adumbrate important realities which were known only to God. Hence it was needful that the exact model of them should be given to Moses, and that it should be scrupulously followed.

That thou make all things. Not only the tabernacle itself, but the altars, the ark, the candlestick, etc. The form and materials for each were specified, and the exact pattern shown to Moses in the Mount.

According to the pattern. Gr. τυπον--type; that is, figure, form. The word τυπος type--means, properly, anything produced by the agency of blows, (from τυπτω--to strike;) hence a mark, stamp, print, impression-- as that made by driving nails in the hands, (Jn 20:25;) then a figure or form, as of an image or statue, (Acts 7:43;) the form of a doctrine or opinion, (Rom 6:17;) then an example to be imitated or followed, (1Cor 10:6,17, Php 3:17, 1Thes 1:7, 2Thes 3:9;) and hence a pattern, or model, after which anything is to be made, Acts 7:44. This is the meaning here. The allusion is to a pattern such as an architect or sculptor uses; a drawing or figure made in wood or clay, after which the work is to be modelled. The idea is, that some such drawing or model was exhibited to Moses by God on Mount Sinai, so that he might have an exact idea of the tabernacle which was to be made. A similar drawing or model of the temple was given by David to Solomon, 1Chr 28:11,12. We are not, indeed, to suppose that there was, in the case of the pattern shown to Moses, any miniature model of wood or stone actually created and exhibited; but that the form of the tabernacle was exhibited to Moses in vision, Isa 1:1, or was so vividly impressed on his mind that he would have a distinct view of the edifice which was to be reared.

In the Mount. In Mount Sinai; for it was while Moses was there, in the presence of God, that these communications were made.

(b) "of heavenly" Col 2:17, Heb 10:1 (c) "that thou" Ex 25:40, 26:30 Verse 6. But now hath he obtained. That is, Christ.

A more excellent ministry. A service of a higher order, or of a more exalted nature. It was the real and substantial service of which the other was but the emblem; it pertained to things in heaven, while that was concerned with the earthly tabernacle; it was enduring, while that was to vanish away. 2Cor 3:6, seq.

By how much. By as much as the new covenant is more important than the old, by so much does his ministry exceed in dignity that under the ancient dispensation,

He is the Mediator. Gal 3:19, Gal 3:19, where the word Mediator is explained. It means here that Christ officiates between God and man according to the arrangements of the new covenant.

Of a better covenant. Marg. "Or testament." This word properly denotes a disposition, arrangement, or ordering of things; and, in the Scriptures, is employed to describe the arrangement which God has made to secure the maintenance of his worship on earth, and the salvation of men. It is uniformly used in the Septuagint and in the New Testament to denote the covenant which God makes with men. The word which properly denotes a covenant or compact συνθηκη--suntheke, is never used. The writers of the New Testament evidently derived its use from the Septuagint; but why the authors of that version employed it as denoting a will, rather than the proper one denoting a compact, is unknown. It has been supposed by some, and the conjecture is not wholly improbable, that it was because they were unwilling to represent God as making a compact or agreement with men, but chose rather to represent him as making a mere arrangement or ordering of things. Compare Heb 8:8, and Heb 9:16,17. This is a better covenant than the old, inasmuch as it relates mainly to the heart; to the pardon of sin; to a spiritual and holy religion. See Heb 8:10. The former related more to external rites and observances, and was destined to vanish away. See Heb 8:13.

Which was established upon better promises. The promises in the first covenant pertained mainly to the present life. They were promises of length of days; of increase of numbers; of seed-time and harvest; of national privileges; and of extraordinary peace, abundance, and prosperity. That there was also the promise of eternal life it would be wrong to doubt; but this was not the main thing. In the new covenant, however, the promise of spiritual blessings becomes the principal thing. The mind is directed to heaven; the heart is cheered with the hopes of immortal life; the favour of God and the anticipation of heaven are secured in the most ample and solemn manner.

(d) "excellent ministry" 2Cor 3:6-9, Heb 7:22 (2) "better covenant" "testament"