Hebrews 8:5

Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωϋσῆς, μέλλων ἐπιτελεῖν τὴν σκηνή· Ορα γὰρ, φησὶ, ποιήσῃς πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει.

Οἵτινες, “qui,” “ut qui;” “as those who.” Λατρεύουσι , “deserviunt,” “inserviunt.” Syr, דַּמְשַׁמְשִׁין, “who ministered,” (as in a sacred office); properly. ῾ψποδείγματι , “exemplari.” Rhem., “that serve the exemplar and shadow;” every way imperfectly. Syr., לִדְוּתֵא, “unto the similitude.” Τῶν ἐπουρανίων . Eras., “ecelestium.” Others, “rerum coelestium;” “of heavenly things.” Syr., דְּבַשַׁמיָּא דְּהָלֵין. “of the things which are in heaven.” Καθὼς κεχρημάτιοται , “sicut responsum est Mosi.” Rhem., “as it was answered Moses.” Κρηματισμός is not an “answer,” but an “oracle,” given out upon inquiry, and so “any divine instruction.” “Quemadmodum divinitus dictum est.” “Admonished of God,” say we. Syr., דֶּאתַאמְרַת, “it was spoken,” simply; which expresseth not the original.

Hebrews 8:5. Who serve [in sacred worship] unto the example and shadow of heavenly things, even as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.

1. We must first consider the reading of these words, by reason of the testimony which the apostle quotes out of the law, and his rendering thereof. The words in the original, Exodus 25:40, are, וַעֲשֵׁה בְּתַבְנִיתָם אֲשֶׁרִַאתָּה מָרְאֶה בָּהָר וּרְאֵה; ”And look” (or “take heed”) “and make after their pattern which was showed thee in the mount.” The apostle adds πάντα , “all things;” which is not in the original, nor in the version of the LXX. But,

(1.) He might take it from verse 9 of the chapter, where the word is expressed, מַרְאֶה אוֹתְךָ כְּכֹל אֲשֶׁר אֲנִי; ”according unto all that I shall show thee.”

(2.) Things indefinitely expressed are to be expounded universally: 1 Kings 8:39, “And to give to every man according to his ways;” that is, 2 Chronicles 6:30, “and render to every man according to all his ways.”

Deuteronomy 19:15, “At the mouth of two witnesses, or at the month of three witnesses, shall the matter be established;” that is, 2 Corinthians 13:1, “shall every word be established.” Psalms 110:1, “Until I make thine enemies thy footstool;” that is, 1 Corinthians 15:25, “all enemies.” Wherefore the apostle, by the addition of πάντα , “all things,” says no more but what is expressed in one place, and necessarily understood in the other.

בְּתַבְנִיתָם, “according to their pattern,” or “the pattern of them,” the apostle renders by κατὰ τὸ τύπον only, “according to the pattern;” which comes all to one.

Τύπος. The word is from בָּנָה, to “bind;” and it is used for a prepared pattern or similitude that any thing is to be framed unto. So whereas the apostle renders it by τύπος, he intends πρωτότυπος , or ἀρχέτυπος , not ἔκτυπος, such a type or pattern as other things are to be framed by, and not that which is the effigy or representation of somewhat else.

2. The connection of these words with the preceding discourse, which gives us the general design of the apostle, is nextly to be considered. He had before intimated two things:

(1.) That the high priests according to the law did not minister the heavenly things;

(2.) That the Lord Christ alone did so: whence he concludes his dignity and pre-eminence above them; which is the argument he hath in hand.

Both these he confirms in these words. For he confines their ministry unto the types of heavenly things, exclusively unto the heavenly things themselves. And by showing, as in the verse preceding, that if Christ had been to continue on the earth he could not have been a priest, he manifests that he alone was to administer those heavenly things.

3. The argument in general whereby the apostle proves that “they served unto the example and shadow of heavenly things,” that is, only so, and no more, is taken from the words of God to Moses. And the force of the argument is evident. For God in those words declares that there was something above and beyond that material tabernacle which was prescribed unto him; for he showed him either an original or an exemplar in the top of the mount, which what he was to do below did but shadow and represent. And therefore they who ministered in what he was to make could serve only therein to be “the example and shadow of heavenly things.” This, therefore, is the apostle's argument from this testimony: ‘If God showed unto Moses on the top of the mount that which was heavenly, and he was to make an example or shadow of it; then they that ministered therein “served only unto the example and shadow of heavenly things.”'

In the words may be observed,

1. The persons spoken of; “who.”

2. What is ascribed unto them; they “serve.”

3. The limitation of that service: wherein there is,

(1.) The present immediate object of it; an “example and shadow:”

(2.) The ultimate things intended; “heavenly things.”

4. The proof of the whole assertion, from the words of God to Moses: wherein there is,

(1.) The manner of the instruction given him; “he was warned of God:”

(2.) The instruction or warning itself;. “See that thou make,” etc.

1. There are the persons spoken of; οἵτινες, ”who.” It refers unto the priests mentioned verse 4, “Seeing there are priests that offer gifts; who.” But although that expression comprises the whole order of Levitical priests, yet it refers in particular unto the high priests, verse 3, Πᾶς γὰρ ἀρχιερεύς, ”Every high priest......; which high priests.”

2. What is ascribed unto them; λατρέουσι, ”do serve.” The general signification of the English word “to serve” is not intended, as any thing doth serve for an end, or one person serves another. For it is a sacred word, and signifies only to minister in sacred worship and service, as the Syriac translation renders it. And in particular, it respects here all the δικαιώματα λατρείας, “the ordinances of divine service,” which were appointed under the first tabernacle, Hebrews 9:1. “They do serve,”

‘They do, according unto the law, officiate in sacred things; that is, they did so “de jure,” in their first institution, and continue “de facto” so to do still.'And the word λατρεύω is applied both unto the inward spiritual, and outward instituted holy worship of God. See Matthew 4:10; Acts 7:7; Romans 1:9. It respects, therefore, all that the high priests did, or had to do, in the worship of God, in the tabernacle or temple.

3. The limitation of their sacred service, is, that it was ὑποδείγματι καὶ σκιᾷ, ”to an example and shadow.” Δεῖγμα is a “specimen” of any thing; that whereby any thing is manifested by a part or instance. It is used in the New Testament only in Jude 1:7: Πρόκεινται δεῖγμα, ”Are set forth for an example,” (speaking of Sodom and Gomorrah,) or a “particular instance” of what would be God's dealing with provoking sinners at the last day.

(1.) Δειγματίζω, which is framed of δεῖγμα, is but once used in the New Testament, Colossians 2:15, where we render it to “make a show;” that is, a representation of what was done. ῾ψπόδειγμα , the word here used, is an “ example” showing or declaring any thing in a way of instance: John 13:15, ῾ψπόδειγμα ἔδωκα ὑμῖν , “I have given you an example,” saith our Savior, when he had washed his disciples'feet; that is, ‘showed you, in what I have done, what ye ought to do also.'So James 5:10, “Take, my brethren, the prophets for an example.” But whereas principally and commonly examples are patterns of other things, that which they are to be conformed unto, as in the places cited, John 13:15; James 5:10, this cannot be the sense of it in this place; for the heavenly things were not framed and fashioned after the example of these, but on the contrary. Wherefore examples are of two sorts, “effigiantia” and “effigiata;” that is, πρωτότυπα and ἔκτυπα, such as other things are framed by, or such as are framed by other things. In this latter sense it is here used; and I would choose to render it by a “resemblance.” It is less than δεῖγμα, “simile,” “quiddam,” an obscure representation. Hence it is added,

Καὶ σκιᾷ, “and the shadow.” Some suppose a “shadow” is taken artificially, and opposed unto an express image or complete delineation of any thing, by a similitude taken from the first lines and shadows of any thing that is afterwards to be drawn to the life; and so they say it is used Hebrews 10:1, “The law had only a shadow of good things to come, and not the express image of the things themselves.” But properly it is taken naturally, and opposed unto a body, or substance: Colossians 2:17, “Which are a shadow of things to come; but the body is Christ.” It is indifferent in whether sense we here take the word, for what is affirmed is true in both. If we take it in the first way, it intends that obscure delineation of heavenly mysteries which was in the legal institutions. They did represent and teach them, and so were taught and represented in the divine service of those priests; but it was so obscurely, that none could see their beauty and excellency therein. If it be used in the latter way, then it declares that the substance of what God intended in all his worship was not contained nor comprised in the services of those priests. There were some lines and shadows, to represent the body, but the body itself was not there. There was something above them and beyond them, which they reached not unto.

(2.) The things themselves whence they are restrained by this limitation are expressed; “of heavenly things.” The things intended in these words are no other than what God showed unto Moses in the mount; and therefore we shall defer our inquiry into them until we come unto those words. This, therefore, is the meaning of the words: ‘The whole ministry of the priests of old was in and about earthly things, which had in them only a resemblance and shadow of things above.'And we may observe by the way,

Obs. 1. God alone limits the signification and use of all his own institutions. We ought not to derogate from them, nor to take any thing out of them which God hath put into them; nor can we put any thing into them that God hath not furnished them withal. And we are apt to err in both extremes. The Jews to this day believe that the ministration of their priests contained the heavenly things themselves. They do so, contrary to the nature and end of them, which the Scripture so often speaks unto. This is one occasion of their obstinacy in unbelief. They will imagine that there was nothing above or beyond their legal institutions, no other heavenly mysteries of grace and truth but what is comprised in them. They put more in them than ever God furnished them withal, and perish in their vain confidence.

It hath so fallen out also under the new testament. God hath instituted his holy sacraments, and hath put this virtue into them, that they should represent and exhibit unto the faith of believers the grace which he intendeth and designeth by them. But men have not been contented herewith; and therefore they will put more into them than God hath furnished them withal. They will have them to contain the grace in them which they exhibit in the way of a promise, and to communicate it unto all sorts of persons that are partakers of them. Thus, some would have baptism to be regeneration itself, and that there is no other evangelical regeneration but that alone, with the profession which is made thereon. Every one who is baptized is thereby regenerated. The sign and figure of grace, they would have to be the grace itself. Nothing can be invented more pernicious unto the souls of men; for all sorts of persons may be brought to a ruinous security about their spiritual condition by it, and diverted from endeavors after that real internal work, in the change of their hearts and natures, without which none shall see God. This is to put that into it which God never placed there. Some suppose it to be such a distinguishing, or rather separating ordinance, that the administration of it in such a way or at such a season, is the fundamental rule of all church fellowship and communion; whereas God never designed it unto any such end.

In the supper of the Lord, the church of Rome in particular is not contented that we have a representation and instituted memorial of the death of our Lord Jesus Christ, in the signs of his body as broken and his blood as shed for us, with an exhibition of grace in the word of promise, or the gospel; but they will have the natural body and blood of Christ, his flesh and bones, to be contained therein, and to be eaten or devoured by all that partake of the outward signs! This is to put that into the ordinance which God never put into it, and so to overthrow it. And there are two grounds or ends of what they do. The

First is, to turn the wisdom of faith into a carnal imagination. It requires the light and wisdom of faith to apprehend the spiritual exhibition of Christ in the sacrament unto us. It is a great spiritual mystery, not at all to be apprehended but by the supernatural light of faith. This, the vain, darkened minds of men like not, they cannot away with it; it is foolishness unto them. Wherefore, under the name of a “mystery,” they have invented the most horrible and monstrous figments that ever befell the minds of men. This is easily received and admitted by a mere act of carnal imagination; and the more blind and dark men are, the more are they pleased with it. Secondly, They do it to exclude the exercise of faith in the participation of it. As they deal with the wisdom of faith as unto its nature, so they do with the exercise of faith as unto its use. God hath given this measure unto this ordinance, that it shall exhibit and communicate nothing unto us, that we shall receive no benefit by it, but in the actual exercise of faith. This the carnal minds and hearts of men like not. It requires a peculiar exercise of this grace, and that in a peculiar manner, unto a participation of any benefit by it. But this, under the notion of bringing more into the ordinance than ever. God put into it, they exclude, and ease all men of. Let them but bring their mouths and their teeth, and they fail not of eating the body and drinking the very blood of Christ. So, under a pretense of putting that in the ordinance which God never put into it, they have cast out of the hearts of men the necessity of those duties which alone render it useful and beneficial.

Some, on the other side, do derogate from them, and will not allow them that station or use which God hath appointed unto them in the church.

(1.) Some do so from their dignity. They do so, by joining their own appointments unto them, as of equal worth and dignity with them.

(2.) Some do so from their necessity, practically setting light by or disregarding the participation of them.

(3.) Some do so from their use, openly denying their continuance in the church of God.

The reasons why men are so prone to deviate from the will of God in his institutions, and to despise the measures he hath given them, are,

(1.) Want of faith in its principal power and act, which is submission and resignation of soul unto the sovereignty of God. Faith alone renders that an all-sufficient reason of obedience.

(2.) Want of spiritual wisdom and understanding to discern the mystery of the wisdom and grace of God in them.

Obs. 2. It is an honor to be employed in any sacred service that belongs unto the worship of God, though it be of an inferior nature unto other parts of it. It is so, I say, if we are called of God thereunto. This was the greatest honor that any were made partakers of under the old testament, that they “served unto the example and shadow of heavenly things” only. And if now God call any of us into his service, wherein yet, by the meanness of our gifts, or want of opportunities, we cannot serve him in so eminent a manner as some others do, yet if we abide in our station and duty, there is great honor in the meanest divine service.

Obs. 3. So great was the glory of heavenly ministration in the mediation of Jesus Christ, as that God would not at once bring it forth in the church, until he had prepared the minds of men, by types, shadows, examples, and representations of it. This was the end of all legal institutions of divine worship and service. And herein the wisdom of God provided in these to cases that were necessary. [3]

[3] The meaning intended seems to be, “made provision to accomplish two necessary objects.” ED.

(1.) He filled them with glory and beauty, that they might affect the minds of men with an admiration and expectation of that greater glory which they represented and pointed unto. And this they did among all them who truly believed; so that they continually looked and longed after the coming of Him, the glory of whose ministry was represented in them. In these two things did their faith principally act itself:

[1.] In a diligent inquiry into the mediation and ministry of Christ, with the glory which it was to be accompanied withal, 1 Peter 1:10-11.

[2.] In earnest desire after the enjoyment of what they saw afar off, and which was obscurely represented unto them, Song of Solomon 2:17; Song of Solomon 4:6. From both these arose that fervent love unto, zeal for, and delight in those ordinances of worship, which did so lead them unto these things that were so glorious; which in the Scripture are everywhere expressed, and which were so well-pleasing unto God.

(2.) On the other hand, because these institutions were to be so glorious, that they might be shadows of heavenly things, and the people unto whom they were given were carnal, and given to rest themselves in present outward appearances, God was pleased to intermix with them many services that were hard to be borne, and many laws with penalties severe and dreadful. This provision was laid in by divine wisdom, that they might not rest in what he designed only to prepare their minds for the introduction of that which was far more glorious. And well is it for us if we have a due apprehension of the glory of the heavenly ministration of Christ, now it is introduced. It is too evident that with many, yea, with most that are called Christians, it is far otherwise; for they are still seeking after the outward glory of a carnal worship, as though they had no view of the spiritual glory of the heavenly ministration of the gospel in the hand of Jesus Christ, our high priest. Nor will it be otherwise with any of us, unless we are enabled by faith to look within the veil, and see the beauty of the appearance of Christ at the right hand of God. The apostle tells us, that “the ministration of the law was glorious; yet had it no glory in comparison of that which doth excel.” But if we are not able to discern this more excellent glory, and satisfy ourselves therein, it is a great sign that we ourselves are carnal, and therefore are delighted with those things that are so. But we must proceed with our exposition.

4. The proof of the foregoing assertion is added by the apostle, in the words which God spake unto Moses with respect unto his building the tabernacle, which was the seat of all the divine service they were to administer. And there are two things to be considered in this testimony:

(1.) The manner of its introduction.

(2.) The words of the testimony itself:

(1.) The words of the introduction are, καθὼς κεχρημάτισται Μωϋσῆς, ”admonished of God.” Χρηματισμός we render “the answer of God,” Romans 11:4: “But what saith unto him ὁ χρματισμός,” “the divine oracle;” a “responsum,” a word or answer from God, giving caution or direction. And it is used principally for such an oracle of God as hath a warning or caution in it, for the avoiding somewhat on the one hand, as well as doing what is given in charge on the other. So Joseph was χρηματισθείς, “divinely warned” to avoid the danger that was designed unto the child Jesus, Matthew 2:22; as the wise men were to avoid going unto Herod, Matthew 2:12. So Hebrews 11:7, “Noah being χρηματισθείς ,” “divinely warned, was moved with fear.” Yet sometimes it is used for any immediate private revelation, Luke 2:26; Acts 10:22. Wherefore two things are intended in this expression:

[1.] That Moses had an immediate word, command, or oracle, from God, to the purpose intended. And,

[2.] That he was to use great caution and heed about what was enjoined him, that there might be no miscarriage or mistake: “Admonished of God.” And the manner of the expression in the original carrieth admonition in it: וּרְאֵה יַעֲשֵׂה, ”And look to it and do,” Exodus 25:40; take diligent care about it. The same is the sense of ὅρα, when thus used, “take heed,” “look well to it.” When John, upon surprisal, would have fallen down before the angel to worship him, he replied, ῞Ορα μή, ”See thou do it not,” avoid it with care, Revelation 22:9. The matter was of the greatest importance, and the utmost diligence was to be used about it; whence the divine oracle was given out in a way of charge and admonition, as we have well rendered the word. And we may observe,

Obs. 4. That our utmost care and diligence in the consideration of the mind of God are required in all that we do about his worship. There is nothing wherein men for the most part are more careless. Some suppose it belongs unto their own wisdom to order things in the worship of God as it seems most meet unto them; an apprehension that I shall leave this world in admiration of, that ever it should befall the minds of so many good and honest men as it hath done. But the power of prejudice is inexpressible. Some think they are no further concerned in these things than only to follow the traditions of their fathers. This unto the community of Christians is the only rule of divine worship. To suppose that it is their duty to inquire into the way and manner of the worship of God, the grounds and reasons of what they practice therein, is most remote from them. ‘It was Moses that had the command to take care about the making of the tabernacle, and not the people. There was nothing left unto them but to do and observe what he had appointed.'And it is true; when God first reveals the way of his worship immediately from himself, as he did first by Moses, and last of all by his Son Jesus Christ, the people have nothing to do therewith, but only to observe and do what is appointed, as our Savior expressly declares, Matthew 28:20: but when his worship is so revealed and declared, there is not the meanest person, who professeth obedience unto him, who is exempted from this command of taking most diligent care about the due discharge of his duty herein. And this care and diligence are necessary,

[1.] From the aptness and proneness of the minds of men unto pernicious extremes in this matter; for,

1st. The generality of men have been stupidly negligent herein, as if it were a matter wherein they were not at all concerned. What is provided for them, what is proposed unto them, what comes in the ordinary way whereunto they have been accustomed, whatever it be, that they follow. And as they take it up on light grounds, so they observe it with light spirits. And this hath been the true cause of that inundation of profaneness which is come on the Christian world. For when once men come unto such an unconcernment in the worship of God, as to engage in it they know not well why, and to perform it they know not how, all manner of impiety will ensue in their lives; as is manifest in experience beyond the evidence of a thousand arguments.

2dly. Many in all ages have been prone to indulge unto their own imaginations and inventions, in the disposal of divine worship. And this bitter root hath sprung up into all the superstition and idolatry that the earth is filled withal at this day. From these two poisoned springs hath proceeded that woful apostasy from Christ and evangelical worship which the world groans under. Wherefore our utmost care and diligence are required herein.

[2.] The concernment of the glory of God calls for the same care in like manner. It were no hard thing to demonstrate, that the principal way and means whereby God expects that we should give glory unto him in this world, is by a due observation of the divine worship that he hath appointed; for herein do we in an especial manner ascribe unto him the glory of his sovereignty, of his wisdom, of his grace and holiness. When in his worship we bow down our souls under his authority alone; when we see such an impress of divine wisdom on all his institutions, as to judge all other ways folly in comparison of them; when we have experience of the grace represented and exhibited in them; then do we glorify God aright. And without these things, whatever we pretend, we honor him not in the solemnities of our worship. But we return.

(2.) In the charge given to Moses two things are observable:

[1.] The time when it was given him.

[2.] The charge itself.

[1.] The time when it was given: Μέλλων ἐπιτελεῖν τὴν σκηνήν , “When he was about to make the tabernacle.” Μέλλων expresseth that which is immediately future. He was “in procinctu,” in readiness for that work; just as it were taking it in hand, and going about it. This made the divine warning seasonable. It was given him upon the entrance of his work, that it might make an effectual impression on his mind. And it is our duty, upon an entrance into any work we are called unto, to charge our consciences with a divine admonition. What immediate revelation was to Moses, that the written word is to us. To charge our consciences with rule from it, and its authority, will preserve us in whatever may fall out in the way of our duty; and nothing else will do it.

᾿Επιτελεῖν is “perficere,” “to accomplish,” “to perfect,” “to finish.” But it includes here the beginning as well as the end of the work which he was to perfect. The same with ,ποιῆσαι, Acts 7:44, where this whole passage is somewhat otherwise expressed, to the same purpose: Καθὼς διετάξατω ὁ λαλῶν τῷ Μωϋσῇ· ποιῆσαι αὐτὴν κατὰ τὸν τὺπον ὅν ἑωράκει “As he appointed who spake unto Moses,” (which was God himself, as our apostle here declares, in the second person, the great Angel of the covenant), “that he should make it according to the pattern which he saw.” Wherefore ἐπιτελεῖν compriseth the whole service of Moses, in making, framing, and finishing the tabernacle.

[2.] The warning and charge itself is, that “he should make all things according to the pattern showed him in the mount.” What, this “pattern” was, how it was “showed unto Moses,” and how he was to “make all things according unto it,” are all of them things not easy to be explained.

In general, it is certain that God intended to declare hereby that, the work which Moses had to do, the tabernacle he was to erect, and the worship thereof, was not, either in the whole, or in any part of it, or any thing that belonged unto it, a matter of his own invention or contrivance, nor what he set upon by chance; but an exact representation of what God had instructed him in and showed unto him. This was the foundation of all the worship of God under the old testament, and the security of the worshippers. Hence, at the finishing of this work, it is eight times repeated in one chapter, that all things were done “as the LORD commanded Moses.” And herein was that truth fully consecrated unto the perpetual use of the church in all ages, that the will and command of God are the sole reason, rule, and measure, of all religious worship.

For the pattern itself, expositors generally agree, that on the top of the mount God caused to appear unto Moses, the form, fashion, dimensions, and utensils, of that tabernacle which he was to erect. Whether this representation were made to Moses by the way of internal vision, as the temple was represented unto Ezekiel, or whether there were an ethereal fabric proposed unto his bodily senses, is hard to determine. And this תַּבְגִית, “exemplar,” or “pattern,” our apostle here calls “heavenly things.”

For to prove that the priests served only unto “the resemblance and shadow of heavenly things,” he produceth this testimony, that Moses was to “make all things according to the pattern showed him in the mount.” And this pattern, with all that belonged unto it, is called “heavenly things,” because it was made to appear in the air on the top of the mount, with respect unto that which was to be made beneath: or it may be called “heavenly,” because it was the immediate effect of the power of God, who worketh from heaven. But supposing such an ethereal tabernacle represented unto Moses, yet it cannot be said that it was the substance of the heavenly things themselves, but only a shadow or representation of them. The heavenly things themselves, in the mind of God, were of another nature, and this pattern on the mount was but an external representation of them. So that here must be three things intended:

1st . The heavenly things themselves;

2 dly . The representation of them on the mount;

3 dly . The tabernacle made by Moses in imitation thereof: wherefore this tabernacle and its worship, wherein the Levitical priests administered their office, was so far from being the shadow of the substance of the heavenly things themselves, as that they were but a shadow of that shadow of them which was represented in the mount.

I know not that there is any thing in this exposition of the words that is contrary unto the analogy of faith, or inconsistent with the design of the apostle; but withal I must acknowledge, that these things seem to me exceeding difficult, and such as I know not how fully to embrace, and that for the reasons following:

1st . If such a representation were made unto Moses in the mount, and that be the “pattern” intended, then the tabernacle with all its ministry was a shadow thereof. But this is contrary unto our apostle in another place, who tells us that indeed all legal institutions were only a “shadow,” but withal that the “substance” or “body was of Christ,” Colossians 2:17. And it is the body that the shadow doth immediately depend upon and represent. But according unto this exposition, this figure or appearance made in the mount must be the body or substance which those legal institutions did represent. But this figure was not Christ. And it is hard to say that this figure was the body which the tabernacle below was the shadow of, and that body was the shadow of Christ. But that Christ himself, his mediation and his church, that is, his mystical body, were not immediately represented by the tabernacle and the service of it, but somewhat else that was a figure of them, is contrary unto the whole dispute of the apostle in this place, and the analogy of faith.

2 dly . I do not see how the priests could minister in the earthly tabernacle as an example and shadow of such an ethereal tabernacle. For if there were any such thing, it immediately vanished after its appearance; it ceased to be any thing, and therefore could not be any longer a “heavenly thing.”

Wherefore, with respect thereunto, they could not continue to “serve unto the example of heavenly things,” which were not.

3 dly . No tolerable account can be given of the reason or use of such a representation. For God doth not dwell in any such tabernacle in heaven, that it should be thought to represent his holy habitation; and as unto that which was to be made on the earth, he had given such punctual instructions unto Moses, confirming the remembrance and knowledge of them in his mind by the Holy Spirit, by whom he was acted and guided, as that he needed no help from his imagination, in the view of the representation of such a fabric.

4thly . Whatever Moses did, it was “for a testimony unto the things which were to be spoken afterwards,” Hebrews 3:5. But these were the things of Christ and the gospel; which therefore he was to have an immediate respect unto.

The sense of the words must be determined from the apostle himself. And it is evident,

1 st. That “the heavenly things,” unto whose resemblance the legal priests did minister, and “the pattern showed unto Moses in the mount,” were the same. Hereon depends the whole force of his proof from this testimony.

2 dly . These “heavenly things,” he expressly tells us, were those which were consecrated, dedicated unto God, and purified, by the sacrifice of the blood of Christ, Hebrews 9:23.

3 dly . That Christ by his sacrifice did dedicate both himself, the whole church, and its worship, unto God. From these things it follows,

4 thly . That God did spiritually and mystically represent unto Moses the incarnation and mediation of Christ, with the church of the elect which was to be gathered thereby, and its spiritual worship. And moreover, he let him know how the tabernacle and all that belonged thereunto, did represent him and them. For the tabernacle that Moses made was a sign and figure of the body of Christ. This we have proved in the exposition of the second verse of this chapter; and it is positively affirmed by the apostle, Colossians 2:17. For therein would God dwell really and substantially: Colossians 2:9, “In him dwelleth all the fullness of the Godhead bodily.” And the tabernacle was but to represent this inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence, that he might represent the real substantial inhabitation of the Godhead in the body or human nature of Christ. This, therefore, was the ἀρχέτυπος , whereunto the tabernacle was to be framed; and this was that which was showed unto Moses on the top of the mount. These were the “heavenly things,” which they served unto the resemblance and shadow of. It is therefore most probable, and most agreeable unto the mystery of the wisdom of God in these things, that, before the building of the tabernacle below, God did show unto Moses what was to be signified and represented thereby, and what he would introduce when that was to be taken away. He first showed “the true tabernacle,” then appointed a figure of it, which was to abide and serve the worship of the church, until that true one was to be introduced, when this was to be taken down and removed out of the way: which is the substance of what the apostle designeth to prove.

It will be said, ‘That what was showed unto Moses in the mount was only תַּבְנֹית and τύπος, as here; that is, a “likeness,” “similitude,” and “type” of other things. This, therefore, could not be Christ himself and his mediation, which are the substance of heavenly things, and not a resemblance of them.'

I answer, 1 st . All representations of Christ himself, antecedent unto his actual exhibition in the flesh (as his appearances in human shape of old), were but resemblances and types of what should be afterwards. 2 dly . His manifestation unto Moses is so called, not that it was a type of any other things above, but because it was the prototype of all that was to be done below.

(1st.) This was the foundation of the faith of the church of Israel in all generations. Their faith in God was not confined unto the outward things they enjoyed, but [rested] on Christ in them, and represented by them. They believed that they were only resemblances of him and his mediation; which when they lost the faith of, they lost all acceptance with God in their worship. The relation of their ordinances unto him, their expression of him as their prototype and substance, was the line of life, wisdom, beauty, glory, and usefulness, that ran through them all. This being now taken away, they are all as a dead thing. When Christ was in them they were the delight of God, and the joy of the souls of his saints. Now he hath unclothed himself of them, and left them to be rolled up as a vesture, as a monument of the garments he thought meet to wear in the immature age of the church, they are of no more use at all. Who now could see any beauty, any glory, in the old temple administrations, should they be revived? Where Christ is, there is glory, if we have the light of faith to discern it; and we may say of every thing wherein he is not, be it never so pompous unto the eyes of flesh, “Ichabod,” ”Where is the glory of it?” or “It hath no glory.”

Jude tells us of a contest between Michael and the devil about the body of Moses, verse 9. It is generally thought that the devil would have hindered the burial of it, that in process of time it might have been an occasion of idolatry among that people. But that which was signified hereby, was the contest he made to keep the body of Moses, the whole system of Mosaical worship and ceremonies, from being buried, when the life and soul of it was departed. And this hath proved the ruin of the Jews unto this day.

(2dly.) Consider the progress of these heavenly things; that is, of Jesus Christ, and all the effects of his mediation in grace and glory.

[1 st.] The idea, the original pattern or exemplar of them, was in the mind, the counsel, the wisdom, and will of God, Ephesians 1:5; Ephesians 1:8-9.

[2 dly.] Hereof God made various accidental representations, preparatory for the full expression of the glorious eternal idea of his mind. So he did in the appearance of Christ in the form of human nature to Abraham, Jacob, and others; so he did in the pattern that he showed unto Moses in the mount, which infused a spirit of life into all that was made unto a resemblance of it; so he did in the tabernacle and temple, as will be more fully declared afterwards.

[3 dly.] He gave a substantial representation of the eternal idea of his wisdom and grace in the incarnation of the Son, in whom the fullness of the Godhead dwelt substantially, and in the discharge of his work of mediation.

[4 thly.] An exposition of the whole is given us in the Gospel, which is God's means of instructing us in the eternal counsels of his wisdom, love, and grace, as revealed in Jesus Christ, 2 Corinthians 3:18.

The actings of faith with respect unto these heavenly things do begin where the divine progress of them doth end, and end where it begins. Faith in the first place respects and receives the revelation of the Gospel, which is the means of its receiving and resting in Christ himself; and through Christ our faith is in God, 1 Peter 1:21, as the eternal spring and fountain of all grace and glory.