Rend. "Now if he were on earth he would not be a priest at all, seeing that there are those who offer the gifts according to the law." Christ could not be a priest on earth, because there is an order of priests already established by law; and as Christ was not of the tribe of Levi (Hebrews 7:13, Hebrews 7:14) he could have nothing in common with them.

Who serve unto the example and shadow of heavenly things (οἵτινες ὑποδείγματι καί σκιᾷ λατρεύουσιν τῶν ἐπουρανίων)

The connection is, "there are those who offer the gifts according to the law, such as (οἵτινες) serve," etc. For λατρεύουσιν serve, see on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copy, see on 1 Peter 5:3; see on 2 Peter 2:6. Comp. Hebrews 9:23. Τῶν ἐπουρανίων "of heavenly things." Τὰ ἐπουράνια in N.T. usually "heavenly places." See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12 : "heavenly things," John 3:12; Philippians 2:10; Hebrews 9:23.

As Moses was admonished (καθὼς κεχρημάτισται Μωυσῆς)

By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer (of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named.

To make (ἐπιτελεῖν)

The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him.

For, See (ὅρα γάρ)

Γάρ for is not a part of the quotation, but is argumentative. Moses was admonished, for God said "See," etc.

That thou make (ποιήσεις)

A direct command. "See, thou shalt make."

Pattern (τύπον)

See on 1 Peter 5:3. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality. This was pressed into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary. The Levitical priests, therefore, serve only a copy and shadow.

But now (νῦν δὲ)

Νῦνis logical: as the case now stands. The statement of Hebrews 8:4 is taken up. "If he were on earth he could not be a priest," etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry.

He hath obtained a more excellent ministry (διαφορωτέρας τέτυχεν λειτουργίας)

The ministry of the heavenly sanctuary.

He is the mediator of a better covenant (κρείττονός ἐστιν διαθήκης μεσίτης)

For μεσίτης mediator, see on Galatians 3:19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God's covenant was embodied in the sanctuary. The ark was "the ark of the covenant"; the tables of the law were "the tables of the covenant." The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting-place of God and man. The ritual of sacrifice adjusted the sinner's relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ's priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it

Was established upon better promises (ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται)

For established rend. enacted. Νομοθετεῖν to enact a law, only here and Hebrews 7:11. A few times in lxx: Νομοθεσία enacting, only Romans 9:4 νομοθέτης lawgiver, only James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25.

The statement that a better covenant was enacted upon better promises is justified by the very existence of that second covenant. "If that first covenant had been faultless, there would no place have been sought for a second." The argument is like that in Hebrews 7:11 (see note). Notice the imperfect tense ἐξητείτο, lit. would have been being sought. A search would not have been going on. This implies a sense of dissatisfaction while the old covenant was still in force, and a looking about for something better. This hint is now expanded. It is to be shown that the Levitical system answered to a covenant which was recognized as imperfect and transitory by an O.T. prophet, since he spoke of a divine purpose to establish a new covenant.

For finding fault with them (μεμφόμενος αὐτοὺς)

Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is Jeremiah 38:31-34, lxx (A.V. Jeremiah 31:31-34). The writer assumes that Jeremiah's new covenant means the Christian covenant.

I will make (συντελέσω)

Rend. I will conclude or consummate. See on Luke 4:13. Only here in Hebrews, and once in Paul, Romans 9:28, a citation.

With the house (ἐπὶ)

The preposition marking direction toward.

A new covenant (διαθήκην καινήν)

Always καινὴ in the phrase new covenant, except Hebrews 12:24, where we have νέα. For the distinction see note there, and see on Matthew 26:29.

In the day when I took (ἐν ἡμέρᾳ ἐπιλαβομένου μου)

An unusual construction. Lit. in the day of me having taken hold. Comp. John 4:39.

The covenant which I will make (ἡ διαθήκη ἣν δοαθήσομαι)

The noun and the verb are cognate - the arrangement which I will arrange. A covenant (διαθήκη) is something arranged (διατίθεσθαι) between two parties. See the same combination, Acts 3:25.

I will put my laws (διδοὺς νόμους μου)

Lit. giving my laws: const. with I will make: "the covenant which I will make by giving my laws."

Mind (διάνοιαν)

The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας, see on Romans 1:21; see on Romans 10:10.

A God - a people (εἰς θεόν - εἰς λαόν)

Lit. unto a God, etc. A Hebraistic form of expression, εἰς signifying the destination of the substantive verb. The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5.

His neighbor (τὸν πολίτην)

Lit. his citizen: his fellow-citizen.

Know the Lord (γνῶθι τὸν κύριον)

As if commending God to the knowledge of one who is ignorant of him.

All shall know (πάντες εἰδήσουσιν)

Observe the two words for know: γνῶθι of the recognition of a stranger; εἰδήσουσιν of an absolute acquaintance as of one born under God's covenant.

From the least to the greatest (ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν).

Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station.

Merciful (ἵλεως)

Only here and Matthew 16:22, see note.

Unrighteousness (ἀδικίαις)

Unrighteousnesses. The only occurrence of the word in the plural. For ἀδικία see on 2 Peter 2:13.

Their sins and their iniquities (τῶν ἁμαρτιῶν αὐτῶν)

Omit and their iniquities. For ἁμαρτία sin, see on Matthew 1:21; and for both ἀδικία and ἁμαρτία, see on 1 John 1:9. Comp. 1 John 5:17.

Will I remember no more (οὐ μὴ μνησθῷ ἔτι)

Lit. I will by no means remember any more.

In that he saith a new covenant (ἐν τῷ λέγειν καινήν)

Lit. "in his saying new."

He hath made the first old (πεπαλαίωκεν τὴν πρώτην)

Παλαιοῦν to make old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11.

Now that which decayeth and waxeth old (τὸ δὲ παλαιούμενου καὶ γηράσκον)

Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age.

Is ready to vanish away (ἐγγύς ἀφανισμοῦ)

Lit. is nigh unto vanishing. Ἀφανισμός vanishing, N.T.o. Often in lxx. Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (3) Sin will be dealt with more radically and effectively.

Ordinances of divine service (δικαιώματα λατρείας)

For δικαίωμα ordinance, see on Romans 5:16. For λατρεία service, see on Luke 1:74; see on Revelation 22:3; see on Philippians 3:3; see on 2 Timothy 1:3. The meaning is ordinances directed to or adapted for divine service.

A worldly sanctuary (τὸ ἅγιον κοσμικόν)

The A.V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. Τὸ ἅγιον in the sense of sanctuary only here. Elsewhere the plural τὰ ἅγια. of this world in contrast with the heavenly sanctuary to be mentioned later.

Was made (κατεσκευάσθη)

See on Hebrews 3:3.

The first

The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles.

Candlestick (λυχνία)

Rend. lampstand. See on Matthew 5:15; see on Revelation 1:12. Description in Exodus 25:31-37. Comp. Zechariah 4:1-14.

The table and the shewbread (ἡ τράπεξα καὶ ἡ πρόθεσις τῶν ἀρτῶν)

See Exodus 25:23-30; Exodus 35:13; 2 Chronicles 2:4; 2 Chronicles 13:11. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See on Mark 2:26; see on Acts 11:23.

Which is called the sanctuary (ἥτις - ἅγια)

Since it was thus furnished. See on Hebrews 8:2.

After the second veil (μετὰ τὸ δεύτερον καταπέτασμα)

According to Exodus 26:31-37 there were two veils, the one before the door of the tent and the other before the sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, Hebrews 9:2.

The golden censer (χρυσοῦν θυμιατήριον)

The noun N.T.o. It may mean either censer or altar of incense. In lxx the altar of incense is called θυσιαστήριον θυμιάματος Exodus 30:1, Exodus 30:27; Leviticus 4:7 : comp. Luke 1:11. Θυμιατήριον is used of a censer, 2 Chronicles 26:19; Ezekiel 8:11; 4 Macc. 7:11. These are the only instances of the word in lxx: accordingly, never in lxx of the altar of incense. Josephus uses it for both. The golden censer is not mentioned in O.T. as a part of the furniture of the holy of holies. The facts of the case then are as follows: (a) according to Exodus 31 the incense-altar was in the holy place, not in the holy of holies; (b) Philo and Josephus use θυμιατήριον for the altar of incense; (c) there is no mention in O.T. of a censer set apart for the day of atonement; (d) the high priest was to enter with incense, so that the ark might be veiled by the smoke (Leviticus 16:12). Hence the censer could not have been kept in the holy of holies; (e) the writer clearly speaks of an abiding-place of the θυμιατήριονin a particular division of the tabernacle. There is evidently a discrepancy, probably owing to the fact that the writer drew his information from the O.T. by which he might have been led into error. Thus Exodus 26:35, there are mentioned in the holy place without the veil only the candlestick and the table, and not the incense-altar. Again, when the standing-place of the incense altar was mentioned, the expressions were open to misconstruction: see Exodus 30:6; Exodus 40:5. On the day of atonement, the incense-altar, like the most holy place, was sprinkled with blood. This might have given rise to the impression that it was in the holy of holies.

With gold (χρυσίῳ)

Properly, wrought gold.

Wherein (ἐν ᾗ)

But according to Exodus 16:34; Numbers 17:10, neither the pot of manna nor Aaron's rod was in the ark, but "before the testimony"; while in Exodus 25:16, Moses was commanded to put only the tables of the law into the ark; and in 1 Kings 8:9 it is said of the ark in the temple, "there was nothing in the ark save the two tables of stone." The writer follows the rabbinical tradition that the pot of manna and the rod were inside of the ark.

Golden pot (στάμος χρυσῆ)

Σταμος, N.T.o, a few times in lxx, rare in Class. Golden is an addition of the lxx. Comp. Exodus 16:33.

Cherubim of glory (χερουβεὶν δόξης)

Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as ζῶα. Hence usually with the neuter article τὰ. See Isaiah 6:2, Isaiah 6:3; Ezekiel 1:5-10; Ezekiel 10:5-20, and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of ζῶα beasts.

Shadowing the mercy-seat (κατασκιάζοντα τὸ ἱλαστήριον)

Κατασκιάζειν, N.T.o, olxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον, see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark.

Particularly (κατὰ μέρος)

In detail; his main point being the twofold division of the tabernacle. The phrase N.T.o. Note the completeness of the list of articles of furniture in the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles - gold. The writer will say all that can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of the worship. The vessels are superior to the service.

The inferiority of the ancient system was proved by the old tabernacle itself: by its division into two parts, both of which were inaccessible to the people.

Always (διὰ παντὸς)

Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See Matthew 18:10; Luke 24:53; Acts 2:25; Acts 10:2; 2 Thessalonians 3:16; Hebrews 13:5.

Accomplishing (ἐπιτελοῦντες)

See on Hebrews 8:5, and see on Galatians 3:3. The verb is used of performing religious services by Herodotus. See i. 167; ii. 63, 122; iv. 186.

Errors (ἀγνοημάτων)

Lit. ignorances. See on Hebrews 5:2.

The Holy Ghost

Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this.

The way into the holiest of all (τὴν τῶν ἁγίων ὁδὸν)

Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν way of the Gentiles, Mark 10:5. The phrase N.T.o. Τῶν ἀγίων as in Hebrews 9:12, Hebrews 9:24, Hebrews 9:25; Hebrews 10:19.

While as the first tabernacle was yet standing (ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν)

By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Εξούσης στάσιν, lit. had standing. The phrase N.T.o. Στάσις everywhere in N.T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution.

Which (ἥτις)

The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc.

A figure (παραβολὴ)

Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3.

For the time then present (εικς τὸν καιρὸν τὸν ἐνεστηκότα)

Rend. now present, as contrasted with the "time of reformation," Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις for; with reference to; applying to. Καιρὸς season is used instead of αἰὼν age, because "the time" is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22.

In which (καθ' ἥν)

The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which.

Were offered - could not (προσφέρονται μὴ δυνάμεναι)

Rend. "are offered" or "are being offered"; and for "could not," "cannot."

Make him that did the service perfect (τελειῶσαι τὸν λατρεύοντα)

Rend. as Rev. "make the worshipper perfect." See Hebrews 7:11.

As pertaining to the conscience (κατὰ συνείδησιν)

Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the "perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. Matthew 23:25, Matthew 23:26. For συνείδησις conscience, see on 1 Peter 3:16.