by Lane Rogers

Hebrews Chapter 8/ The Shadow and the Copy

The Covenant, Sanctuary and Sacrifice

1Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. 3For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; 5who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "SEE," He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN." 6But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.

Verses 1-2

I. This is the Summation of an argument.

A. Our writer has made the argument that Jesus is a better high priest than those of the Aaronic line and now we have such a high priest in the true or real sanctuary (i.e. Temple, Tabernacle).

B. The sanctuary our high priest serves in is one not made by human hands and one not on earth.

C. We have an earthly priesthood to offer gifts (Minhah)(Here) and Sacrifices. Gifts are the Minhah and are made as items of worship. In a technical sense, the first three sacrifices of Leviticus are Gifts, compared to Sacrifices for sin. Gifts are for those in fellowship with God.

D. These "gifts" and "sacrifices" were related to the law and all of these things were:

A Copy:

ὑπό-δειγμα (hupo-deigma,) -τος, τό, (ὑποδείκυνμι, q. v.), a word rejected by the Atticists, and for which the earlier writ. used παράδειγμα; see Lob. ad Phryn. p. 12; [Rutherford, New Phryn. p. 62]. It is used by Xen. r. eq. 2, 2, and among subsequent writ. by Polyb., Philo, Joseph., App., Plut., Hdian., al.; cf. Bleek, Brief a. d. Hebr. ii. 1 p. 554;
a. a sign suggestive of anything, delineation of a thing, representation, figure, copy: joined with σκιά, Heb. viii. 5; with a gen. of the thing represented, Heb. ix. 23.
b. an example: for imitation, διδόναι τινί, Jn. xiii. 15; καταλελοιπέναι, 2 Macc. vi. 28; with a gen. of the thing to be imitated, Jas. v. 10 (Sir. xliv. 16; 2 Macc. vi. 81); for warning: with a gen. of the thing to be shunned, τῆς ἀπειθείας, Heb. iv. 11; with a gen. of the pers. to be warned, 2 Pet. ii. 6 (τοὺς Ῥομαίους... εἰς ὑπόδειγμα τῶν ἄλλων ἐθνῶν καταφλέξειν τὴν ἱερὰν πόλιν, Joseph. b. j. 2, 16

A Shadow:

σκιά (skia, ) -ᾶς, ἡ, [(see σκηνή, init.)], fr. Hom. down, Sept. for צֵל;
a. prop. shadow, i. e. shade caused by the interception of the light: Mk. iv. 32 (cf. Ezek. xvii. 23); Acts v. 15; σκιὰ θανάτου, shadow of death (like umbra mortis, Ovid, metam. 5, 191, and umbra Erebi, Verg. Aen. 4, 26; 6, 404), “the densest darkness” (because from of old Hades had been regarded as enveloped in thick darkness), trop. the thick darkness of error [i. e. spiritual death; see θάνατος, 1]: Mt. iv. 16; Lk. i. 79, (fr. Is. ix. 1, where צַלְמָוֶת).
b. a shadow, i. e. an image cast by an object and representing the form of that object: opp. to σῶμα, the thing itself, Col. ii. 17; hence i. q. a sketch, outline, adumbration, Heb. viii. 5; opp. to εἰκών, the “express” likeness, the very image, Heb. x. 1 (as in Cic. de off. 3, 17, 69 nos veri juris solidam et expresssam effigiem nullam tenemus, umbra et imaginibus utimur).*

E. And now we are at the heart of the teaching. The law was only an example or shade (shadow) and not reality. It was a representation of the things which are in heaven. Thus, the things of the law were the physical elements tied or earth bound (instrumental music) where the things of reality are heavenly bound (spirit).

F. Further, we are told that Moses saw a "Tabernacle" while on the Mountain and was commanded to do all things according to a pattern.

τύπος (tupos,) -ου, ὁ, (τύπτω), fr. [Aeschyl. and] Hdt. down;
1. the mark of a stroke or blow; print: τῶν ἥλων, Jn. xx. 25a, 25b [where L T Tr mrg. τόπον], (Athen. 13 p. 585 c. τοὺς τύπους τῶν πληγῶν ἰδοῦσα).
2. a figure formed by a blow or impression; hence univ. a figure, image: of the images of the gods, Acts vii. 43 (Amos v. 26; Joseph. antt. 1, 19, 11; 15, 9, 5). [Cf. κύριοι τύπος θεοῦ, Barn. ep. 19, 7; “Teaching” 4, 11.]
3. form: διδαχῆς, i. e. the teaching which embodies the sum and substance of religion and represents it to the mind, Ro. vi. 17; i. q. manner of writing, the contents and form of a letter, Acts xxiii. 25 (3 Macc. iii. 30).
4. an example;
α. in the technical sense, viz. the pattern in conformity to which a thing must be made: Acts vii. 44; Heb. viii. 5, (Ex. xxv. 40).
β. in an ethical sense, a dissuasive example, pattern of warning: plur. of ruinous events which serve as admonitions or warnings to others, 1 Co. x. 6, 11 R G; an example to be imitated: of men worthy of imitation, Phil. iii. 17; with a gen. of the pers. to whom the example is offered, 1 Tim. iv. 12; 1 Pet. v. 3; τύπον ἑαυτὸν διδόναι τινί, 2 Th. iii. 9; γενέσθαι τύπον [τύπους R L mrg. WH mrg.; cf. W. § 27, 1 note] τινί, 1 Th. i. 7; παρέχεσθαι ἑαυτὸν τύπον καλῶν ἔργων, to show one's self an example of good works, Tit. ii. 7.
γ. in a doctrinal sense, a type i. e. a person or thing prefiguring a future (Messianic) person or thing: in this sense Adam is called τύπος τοῦ μέλλοντος sc. Ἀδάμ, i. e. of Jesus Christ, each of the two having exercised a pre-eminent influence upon the human race (the former destructive, the latter saving), Ro. v. 14.

The reason as stated in v.5 is that the earthly Tabernacle from the start was only a shadow and a copy of the real Tabernacle which is in heaven. This Tabernacle that Moses built was visible (Ex. 25:40) and was meant as a earthly dwelling place for YHWH. But now there is a more excellent ministry (one in heaven) which is associated with the New Covenant and made on better promises.

The Old Covenant is now Superseded

A. New Covenant

For if that first covenant had been faultless, there would have been no occasion sought for a second.

The New Covenant

8For finding fault with them, He says,
         "BEHOLD, DAYS ARE COMING, SAYS THE LORD,
         WHEN I WILL EFFECT A NEW COVENANT
         WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH;

καινός (kainos)
new
new, that is to say newly made; not merely recent, but different from that which had been formerly; new, as coming in the place of a thing that was formerly, and as not yet used.

As noted above, the word kainos means new in kind and new in time. Here is the message to those who received this letter: You must completely disassociate yourselves from the Old Covenant. The New Covenant is completely different.

9NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS THE LORD.

In verse 9, we are told that YHWY disregarded them or as the word tells us, YHWY had no regard for them. This is an excellent lesson on how God deals with broken covenants.

ἀμελέω (ameleō)
1. neglect [verb] -ed
not to care for, be heedless, negligent.
2. light of (make)
not to care for, neglect.
3. negligent (be)
not to care for, be heedless, negligent.
4. regard (not)
not to care for, neglect disregard.

The bottom line is that YHWH left those of the Old Covenant. The writer uses the entire section as a marriage metaphor. This entire section of text (Hebrews 8: 8ff) is a quote from Jeremiah 31: 28ff. In that text we are told that YHWH was "a husband to them" (Jer. 31:32). Here is what our writer and YHWH is saying. Marriage is a covenant (Mal. 2:14) and when one party or the other breaks that covenant, YHWH disregards that covenant. Galatians 3:20 further explains this idea. When we have a covenant between two people, both parties must be involved. God cannot keep a covenant if those involved in the covenant choose to break their vows. If we do not choose to become one with Him, YHWH is the only party involved. Therefore, in v.8 the writer tells us that the Old Covenant was with both Israel and Judah.

  10"FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL
         AFTER THOSE DAYS, SAYS THE LORD:
         I WILL PUT MY LAWS INTO THEIR MINDS,
         AND I WILL WRITE THEM ON THEIR HEARTS.
         AND I WILL BE THEIR GOD,
         AND THEY SHALL BE MY PEOPLE.

But in verse 10 we are told that the New Covenant is only with Israel. The message is this: we can all remember the divided Kingdom under Jeroboam and Rehoboam. Here is the message: Those types of divisions will not be tolerated any more. We are either in a covenant relationship with God through our obedience of faith or we are not. Either we are in or out. Thus, they will be one or not at all. This is a call for unity (Ezekiel 37:16-22). YHWH's people will have His laws on their minds. This is education and intellect. His people will have his laws on their hearts. This is will, conscience, emotions which includes all or everything. Under the law, the people of Israel entered the covenant at birth (Deut. 6:4) and they were taught the law later. Not so in the New Covenant, only those who are taught will enter.

They were family (EZ. 37:23). They claim Me and I claim them. This indicates intense fellowship (2nd Cor. 6:19) or a unit. Also see John 17: 20-23 for the unity of God.

(V.11) No one will teach his neighbor and none his brother, "saying know the Lord."

γινώσκω (ginōskō)
1. know -est,-eth,-ing; knew, -est
to perceive, observe, obtain a knowledge of or insight into. It denotes a personal and true relation between the person knowing and the object known, that is to say to be influenced by one's knowledge of the object, to suffer one's self to be determined thereby: hence the force of οὐδέποτε ἔγνων ὑμᾶς (oudepote 3763 egnōn humas) (Mat 7:23) "I have never had a true and personal connection with you" (compare verses 21, 22).
2. perceive -ed, -est, -ing
to perceive, observe, obtain a knowledge of, or insight into, to know and be influenced by the personal relation between the person knowing and the object known, to have a knowledge which produces some emotion and affection of the mind.
3. can, could -st, cannot (with a negative)
to learn to know, to perceive, mark, and in past tenses, sometimes, to know. It implies the possession of a knowledge which produces some emotion and affection of the mind; to be influenced by our knowledge; to know how.
4. understand
to perceive, obtain a knowledge of or insight into; hence, to know (spoken of immediate or actual knowledge) to know so as to be influenced by one's knowledge.
5. allow -eth, -ed
to perceive, to observe, to obtain a knowledge of or insight into, to know; γινώσκω (ginōskō 1097) frequently denotes a personal relation between the person knowing and the object known; equivalent to, to be influenced by our knowledge of the object, and hence, to allow oneself to be determined by one’s knowledge.
6. knowledge (have)
7. resolved (be) to know, perceive; to be influenced by our knowledge of the object and be determined thereby.
8. sure (be) to perceive, observe, obtain a knowledge of; to be influenced by one's knowledge of the object and to suffer one's self to be determined thereby.
9. aware (be)
to perceive, observe, obtain a knowledge of, hence, to know, be acquainted with (as contrasted with οἶδα (oida), which denotes I learn, and expresses subjective knowledge).
10. sure of (be)
(be), 2.
11. wake of (be)
to perceive, observe, obtain a knowledge of or insight into, to learn, recognise, to be influenced by one's knowledge of the object, to suffer one's self to be determined thereby.
In phrases:
Ἑλληνιστὶ γινώσκεις (Hellēnisti ginōskeis) speak greek (can); [it being notorious that an Egyptian (whom the chief captain supposed Paul to be) was unable to speak Greek].
Ἑλληνιστὶ (Hellēnisti) with Greek.
γινώσκεις (ginōskeis) art thou becoming acquainted.

Verse 11, "all shall know me" is a statement that all of God's knew covenant people will know Him as compared to those who entered the Old Covenant at birth. Thus, entrance into the New Covenant is by education.

11"AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, 'KNOW THE LORD,' FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM.

(V. 11) YHWH is merciful to all those who have His laws written on their hearts and minds/

12"FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE."

V. 12 The "remember no more" is I will make no record of their sin. Even when you do sin, I will not record it because you are one of Mine or a child of YHWH (Rom. 8:1ff; Psalms 32:1-2 and Romans 4:4f).

The forgiveness is perfected for all time. Remission is continuous.

13When He said, "A new covenant," He has made the first obsolete But whatever is becoming obsolete and growing old is ready to disappear.

(v. 13). This is known as a historic present. Psalms 22: 20-21 takes the things that have not occurred and describes them in the present tense. "Made (Old) obsolete. It became old in the time of Jeremiah when God made the statement (about 526 B.C.). When the new is announced the old is classified as old. But it means

1. It was subject to the aging process

2. Aged about 110 B.C.

3. Nigh to passing away - 25 B.C.

4. Vanished or nailed to the cross in 32 A.d.

by Lane Rogers