{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/heb008.htm","path":"bib/cmt/vws/heb008.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/heb008.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nOf the things which we have spoken (\u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2)\nThe A.V. is wrong. \u1f18\u03c0\u1f76 is in the case of, or in the consideration of: not of, nor in addition to. \u03a4\u03bf\u1fd6\u03c2 \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2 \"the things which are being spoken\": the matters now under discussion.\nThe sum (\u03ba\u03b5\u03c6\u03ac\u03bb\u03b1\u03b9\u03bf\u03bd)\nRend. the chief point. It is not the sum of what precedes, but the main point of the present discussion. This point is that Christ is the minister of a better sanctuary, connected with a better covenant.\nSuch an high priest (\u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd)\nTaken up from Heb 7:26.\nIs set (\u1f10\u03ba\u03ac\u03b8\u03b9\u03c3\u03b5\u03bd)\nRepeating Heb 1:3. Rend. sat down.\nThe throne of the majesty (\u03c4\u03bf\u1fe6 \u03b8\u03c1\u03cc\u03bd\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u03c9\u03c3\u03cd\u03bd\u03b7\u03c2)\nSee on Heb 1:3. The phrase N.T.o.\nIn the heavens (\u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fd6\u03c2)\nConst. with sat down, not with majesty, which is complete in itself and needs no qualifying epithet.\nA minister (\u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2)\nSat down as a minister. From an old adjective \u03bb\u03b5\u1fd6\u03c4\u03bf\u03c2 or \u03bb\u03ad\u0390\u03c4\u03bf\u03c2 (found only in this compound), belonging to the people, and \u1f14\u03c1\u03b3\u03bf\u03bd work. Hence, originally, the service of the state in a public office. In lxx and N.T. \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 minister, \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03b5\u1fd6\u03bd to minister, and \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1 ministry are used both of priestly service to God and of service to men. \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1 in lxx rarely of the service of the priests, often of the Levites. See Kg1 1:4; Kg1 19:21; Kg2 4:43; Kg2 6:15. \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03bf\u1f7a\u03c2 Heb 1:7, in the general sense of servants of God.\nOf the sanctuary (\u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd)\nThe heavenly sanctuary. \u03a4\u1f70 \u1f05\u03b3\u03b9\u03b1 the most holy place, Heb 9:8, Heb 9:12, Heb 9:25; Heb 10:19; Heb 13:11. Comp. \u1f05\u03b3\u03b9\u03b1 \u1f00\u03b3\u03af\u03c9\u03bd holy of holies, Heb 9:3. \u1f0d\u03b3\u03b9\u03b1 holy places generally, but with special reference to the innermost sanctuary, Heb 9:24.\nThe true tabernacle (\u03c4\u1fc6\u03c2 \u03c3\u03ba\u03b7\u03bd\u1fc6\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03bb\u03c5\u03b8\u03b9\u03bd\u1fc6\u03c2)\nExplanatory of \u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd. The form of expression is emphatic: the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For \u1f00\u03bb\u03b9\u03b8\u03b9\u03bd\u03cc\u03c2 real, genuine, see on Joh 1:9. \u03a3\u03ba\u03b7\u03bd\u03ae a tent. For different shades of meaning, comp. Mat 17:4; Luk 16:9; Act 7:43. In this epistle always of the tabernacle in the wilderness.\nA priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them.\nWherefore it is of necessity (\u1f45\u03b5\u03bd \u1f00\u03bd\u03b1\u03b3\u03ba\u03b1\u1fd6\u03bf\u03bd)\nRend. wherefore it is necessary.\nSomewhat to offer (\u1f43 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bd\u03ad\u03b3\u03ba\u1fc3)\nLit. what he may offer. The construction is unusual. Comp. Act 21:16. The statement is a truism, unless it be assumed that the Hebrew Christians were ignorant of the doctrine of Christ's priesthood.\nRend. \"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 (Heb 7:13, Heb 7:14) he could have nothing in common with them.\nWho serve unto the example and shadow of heavenly things (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2 \u1f51\u03c0\u03bf\u03b4\u03b5\u03af\u03b3\u03bc\u03b1\u03c4\u03b9 \u03ba\u03b1\u03af \u03c3\u03ba\u03b9\u1fb7 \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u1f10\u03c0\u03bf\u03c5\u03c1\u03b1\u03bd\u03af\u03c9\u03bd)\nThe connection is, \"there are those who offer the gifts according to the law, such as (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2) serve,\" etc. For \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd serve, see on Ti2 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For \u1f51\u03c0\u03cc\u03b4\u03b5\u03b9\u03b3\u03bc\u03b1 copy, see on Pe1 5:3; see on Pe2 2:6. Comp. Heb 9:23. \u03a4\u1ff6\u03bd \u1f10\u03c0\u03bf\u03c5\u03c1\u03b1\u03bd\u03af\u03c9\u03bd \"of heavenly things.\" \u03a4\u1f70 \u1f10\u03c0\u03bf\u03c5\u03c1\u03ac\u03bd\u03b9\u03b1 in N.T. usually \"heavenly places.\" See Eph 1:3; Eph 2:6; Eph 3:10; Eph 6:12 : \"heavenly things,\" Joh 3:12; Phi 2:10; Heb 9:23.\nAs Moses was admonished (\u03ba\u03b1\u03b8\u1f7c\u03c2 \u03ba\u03b5\u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03b9\u03c3\u03c4\u03b1\u03b9 \u039c\u03c9\u03c5\u03c3\u1fc6\u03c2)\nBy God. This, and the remainder of the verse, explain the words copy and shadow. For \u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03b5\u03b9\u03bd see on Mat 2:12; see on Luk 2:26; see on Act 11:26. Comp. \u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2 answer (of God), Rom 11:4. In Exo 40:1, where Moses is commanded to make the tabernacle, God is expressly named.\nTo make (\u1f10\u03c0\u03b9\u03c4\u03b5\u03bb\u03b5\u1fd6\u03bd)\nThe margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him.\nFor, See (\u1f45\u03c1\u03b1 \u03b3\u03ac\u03c1)\n\u0393\u03ac\u03c1 for is not a part of the quotation, but is argumentative. Moses was admonished, for God said \"See,\" etc.\nThat thou make (\u03c0\u03bf\u03b9\u03ae\u03c3\u03b5\u03b9\u03c2)\nA direct command. \"See, thou shalt make.\"\nPattern (\u03c4\u03cd\u03c0\u03bf\u03bd)\nSee on Pe1 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.\nBut now (\u03bd\u1fe6\u03bd \u03b4\u1f72)\n\u039d\u1fe6\u03bdis logical: as the case now stands. The statement of Heb 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.\nHe hath obtained a more excellent ministry (\u03b4\u03b9\u03b1\u03c6\u03bf\u03c1\u03c9\u03c4\u03ad\u03c1\u03b1\u03c2 \u03c4\u03ad\u03c4\u03c5\u03c7\u03b5\u03bd \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03c2)\nThe ministry of the heavenly sanctuary.\nHe is the mediator of a better covenant (\u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03bf\u03bd\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7\u03c2 \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2)\nFor \u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2 mediator, see on Gal 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\nWas established upon better promises (\u1f10\u03c0\u1f76 \u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03bf\u03c3\u03b9\u03bd \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1\u03b9\u03c2 \u03bd\u03b5\u03bd\u03bf\u03bc\u03bf\u03b8\u03ad\u03c4\u03b7\u03c4\u03b1\u03b9)\nFor established rend. enacted. \u039d\u03bf\u03bc\u03bf\u03b8\u03b5\u03c4\u03b5\u1fd6\u03bd to enact a law, only here and Heb 7:11. A few times in lxx: \u039d\u03bf\u03bc\u03bf\u03b8\u03b5\u03c3\u03af\u03b1 enacting, only Rom 9:4 \u03bd\u03bf\u03bc\u03bf\u03b8\u03ad\u03c4\u03b7\u03c2 lawgiver, only Jam 4:12. The better covenant was enacted as truly as was the law. See Heb 8:10. The new covenant was a new law - the perfect law, the law of liberty, Jam 1:25.\nThe 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 Heb 7:11 (see note). Notice the imperfect tense \u1f10\u03be\u03b7\u03c4\u03b5\u03af\u03c4\u03bf, 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.\nFor finding fault with them (\u03bc\u03b5\u03bc\u03c6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2)\nThem 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. Jer 31:31-34). The writer assumes that Jeremiah's new covenant means the Christian covenant.\nI will make (\u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03ad\u03c3\u03c9)\nRend. I will conclude or consummate. See on Luk 4:13. Only here in Hebrews, and once in Paul, Rom 9:28, a citation.\nWith the house (\u1f10\u03c0\u1f76)\nThe preposition marking direction toward.\nA new covenant (\u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7\u03bd \u03ba\u03b1\u03b9\u03bd\u03ae\u03bd)\nAlways \u03ba\u03b1\u03b9\u03bd\u1f74 in the phrase new covenant, except Heb 12:24, where we have \u03bd\u03ad\u03b1. For the distinction see note there, and see on Mat 26:29.\nIn the day when I took (\u1f10\u03bd \u1f21\u03bc\u03ad\u03c1\u1fb3 \u1f10\u03c0\u03b9\u03bb\u03b1\u03b2\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03bc\u03bf\u03c5)\nAn unusual construction. Lit. in the day of me having taken hold. Comp. Joh 4:39.\nThe covenant which I will make (\u1f21 \u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7 \u1f23\u03bd \u03b4\u03bf\u03b1\u03b8\u03ae\u03c3\u03bf\u03bc\u03b1\u03b9)\nThe noun and the verb are cognate - the arrangement which I will arrange. A covenant (\u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7) is something arranged (\u03b4\u03b9\u03b1\u03c4\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9) between two parties. See the same combination, Act 3:25.\nI will put my laws (\u03b4\u03b9\u03b4\u03bf\u1f7a\u03c2 \u03bd\u03cc\u03bc\u03bf\u03c5\u03c2 \u03bc\u03bf\u03c5)\nLit. giving my laws: const. with I will make: \"the covenant which I will make by giving my laws.\"\nMind (\u03b4\u03b9\u03ac\u03bd\u03bf\u03b9\u03b1\u03bd)\nThe moral understanding. See on Mar 12:30; see on Luk 1:51. Hearts, \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2, see on Rom 1:21; see on Rom 10:10.\nA God - a people (\u03b5\u1f30\u03c2 \u03b8\u03b5\u03cc\u03bd - \u03b5\u1f30\u03c2 \u03bb\u03b1\u03cc\u03bd)\nLit. unto a God, etc. A Hebraistic form of expression, \u03b5\u1f30\u03c2 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. Mat 19:5; Co2 6:18; Heb 1:5.\nHis neighbor (\u03c4\u1f78\u03bd \u03c0\u03bf\u03bb\u03af\u03c4\u03b7\u03bd)\nLit. his citizen: his fellow-citizen.\nKnow the Lord (\u03b3\u03bd\u1ff6\u03b8\u03b9 \u03c4\u1f78\u03bd \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd)\nAs if commending God to the knowledge of one who is ignorant of him.\nAll shall know (\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f30\u03b4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd)\nObserve the two words for know: \u03b3\u03bd\u1ff6\u03b8\u03b9 of the recognition of a stranger; \u03b5\u1f30\u03b4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd of an absolute acquaintance as of one born under God's covenant.\nFrom the least to the greatest (\u1f00\u03c0\u1f78 \u03bc\u03b9\u03ba\u03c1\u03bf\u1fe6 \u1f15\u03c9\u03c2 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03c5 \u03b1\u1f50\u03c4\u1ff6\u03bd).\nLit. from the little unto the great of them. This knowledge of God will be without distinction of age or station.\nMerciful (\u1f35\u03bb\u03b5\u03c9\u03c2)\nOnly here and Mat 16:22, see note.\nUnrighteousness (\u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03b9\u03c2)\nUnrighteousnesses. The only occurrence of the word in the plural. For \u1f00\u03b4\u03b9\u03ba\u03af\u03b1 see on Pe2 2:13.\nTheir sins and their iniquities (\u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd)\nOmit and their iniquities. For \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 sin, see on Mat 1:21; and for both \u1f00\u03b4\u03b9\u03ba\u03af\u03b1 and \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1, see on Jo1 1:9. Comp. Jo1 5:17.\nWill I remember no more (\u03bf\u1f50 \u03bc\u1f74 \u03bc\u03bd\u03b7\u03c3\u03b8\u1ff7 \u1f14\u03c4\u03b9)\nLit. I will by no means remember any more.\nIn that he saith a new covenant (\u1f10\u03bd \u03c4\u1ff7 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9\u03bd\u03ae\u03bd)\nLit. \"in his saying new.\"\nHe hath made the first old (\u03c0\u03b5\u03c0\u03b1\u03bb\u03b1\u03af\u03c9\u03ba\u03b5\u03bd \u03c4\u1f74\u03bd \u03c0\u03c1\u03ce\u03c4\u03b7\u03bd)\n\u03a0\u03b1\u03bb\u03b1\u03b9\u03bf\u1fe6\u03bd to make old, only in Hebrews and Luk 12:33. Comp. Heb 1:11.\nNow that which decayeth and waxeth old (\u03c4\u1f78 \u03b4\u1f72 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b3\u03b7\u03c1\u03ac\u03c3\u03ba\u03bf\u03bd)\nRend. but that which is becoming old and waxing aged. \u0393\u03b7\u03c1\u03ac\u03c3\u03ba\u03b5\u03b9\u03bd (only here and Joh 21:18) adds the idea of infirmity to that of age.\nIs ready to vanish away (\u1f10\u03b3\u03b3\u03cd\u03c2 \u1f00\u03c6\u03b1\u03bd\u03b9\u03c3\u03bc\u03bf\u1fe6)\nLit. is nigh unto vanishing. \u1f08\u03c6\u03b1\u03bd\u03b9\u03c3\u03bc\u03cc\u03c2 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. Co2 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.","title":"Vincent's Word Studies: Hebrews: Hebrews Chapter 8","type":"page"}