As Moses was admonished (cadas xeypnudtictat Mavojs ). By God. This, and the remainder of the verse, explain the words copy and shadow. For ypnuarifev see on Matt. ii. 12; L. ii. 26; Acts xi. 26. Comp. ypnwatioucs answer (of God), Rom. xi. 4. In Ex. xl. 1, where Moses is commanded to make the tabernacle, God is expressly named.
To make (ézvredeiv). The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or ewe- cute the plan given to him.
For, See (dpa yap). Tap for is not a part of the quotation, but is argumentative. Moses was admonished, for God said “‘ See,” ete.
That thou make (croijoes). A direct command. “See, thou shalt make.”
Pattern (rv7ov). See on 1 Pet. v. 38. The meaning is that, in all essential features, the Levitical system of worship
* Westcott suggests ‘‘ heavenly order.’’ Liinemann supplies aylwy sanctu- ary.
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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, there- fore, serve only a copy and shadow.
6. But now (vv 62). Nov is logical: as the case now stands. The statement of ver. 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 (d:adopo- tépas Téruyev NecToupyias). The ministry of the heavenly sanctuary.
He is the mediator of a better covenant (xpe(rroves éotuv SiaOyens wecitns). For peoitns mediator, see on Gal. iii. 19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God’s coven- ant 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 establish- ment 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 ordin- ances 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 priest- hood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it
Was established upon better promises (él xpeirrocw errayyenlais vevowobérntra). For established rend. enacted.
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NowoGereiv to enact a law, only here and ch. vii. 11. A few times in LXX: Nopo@ecia- enacting, only Rom. ix. 4: vopo- Oérns lawgiver, only Jas. iv. 12. The better covenant was enacted as truly as was the law. See ver. 10. The new covenant was a new law—the perfect law, the law of liberty, Jas. 1. 25.
7. 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 ch. vii. 11 (see note). Notice the imperfect tense éfyTelro, 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 an- swered to a covenant which was recognised as imperfect and transitory by an O. T. prophet, since he spoke of a divine purpose to establish a new covenant.