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5.Who serve unto the example, etc. The verb λατρεύειν to serve, I take here to mean the performing of sacred rites; and so ἐν or ἐπὶ is to be understood. This is certainly more appropriate than the rendering given by some, “ serve the shadow and example of heavenly things; and the construction in Greek will admit naturally of the meaning I have proposed. In short, he teaches us that the true worship of God consists not in the ceremonies of the Law, and that hence the Levitical priests, while exercising their functions, had nothing but a shadow and a copy, which is inferior to the prototype, for this is the meaning of the word ὑποδείγμα exemplar. And he thus anticipates what might have been raised as an objection; for he shows that the worship of God, according to the ancient sacrifices, was not superfluous, because it referred to what was higher, even to heavenly realities. (130)
As Moses was admonished by God, etc. This passage is found in Exo_25:40; and the apostle adduces it here on purpose, so that he might prove that the whole service, according to the Law, was nothing more than a picture as it were, designed to shadow forth what is found spiritually in Christ. God commanded that all the parts of the tabernacle should correspond with the original pattern, which had been shown to Moses on the mount. And if the form of the tabernacle had a reference to something else, then the same must have been the case as to the rituals and the priesthood; it hence follows that there was nothing real in them.
This is a remarkable passage, for it contains three things entitled to special notice.
First, we hence learn that the ancient rituals were not without reason appointed, as though God did by them engage the attention of the people as with the diversions of children; and that the form of the tabernacle was not an empty thing, intended only to allure and attract the eyes by its external splendor; for there was a real and spiritual meaning in all these things, since Moses was commanded to execute every thing according to the original pattern which was given from heaven. Extremely profane then must the opinion of those be, who hold that the ceremonies were only enjoined that they might serve as means to restrain the wantonness of the people, that they might not seek after the foreign rites of heathens. There is indeed something in this, but it is far from being all; they omit what is much more important, that they were the means of retaining the people in their expectation of a Mediator.
There is, however, no reason that we should be here overcurious, so as to seek in every nail and minute things some sublime mystery, as Hesychius did and many of the ancient writers, who anxiously toiled in this work; for while they sought refinedly to philosophize on things unknown to them, they childishly blundered, and by their foolish trifling made themselves ridiculous. We ought therefore to exercise moderation in this respect, which we shall do if we seek only to know what has been revealed to us respecting Christ.
Secondly, we are here taught that all those modes of worship are false and spurious, which men allow themselves by their own wit to invent, and beyond God’ command; for since God gives this direction, that all things are to be done according to his own rule, it is not lawful for us to do anything different from it; for these two forms of expression, “ that thou do all things according to the patterns,” and, “ that thou do nothing beyond the pattern,” amount to the same thing. Then by enforcing the rule delivered by himself, he prohibits us to depart from it even in the least thing. For this reason all the modes of worship taught by men fall to the ground, and also those things called sacraments which have not proceeded from God.
Thirdly, let us hence learn that there are no true symbols of religion but those which conform to what Christ requires. We must then take heed, lest we, while seeking to adapt our own inventions to Christ, transfigure him, as the Papists do, so that he should not be at all like himself; for it does not belong to us to devise anything as we please, but to God alone it belongs to show us what to do; it is to be “ to the pattern” showed to us.
(130) Our version of this clause is hardly intelligible. Calvin’ rendering with a little addition would convey a clear meaning. “ do service in that which is the exemplar and shadow of celestial things.” Stuart considers “” as being understood. We have the words, “ serve the tabernacle,” in Heb_13:10, that is, “ do the service belonging to the tabernacle,” or, “ attend on the tabernacle.” So the literal rendering here is, “ serve the model and shadow of celestial things,” which means, “ do the service belonging to the model and shadows of celestial things.” The tabernacle no doubt is what is meant; and it is called a “” or likeness, because it emblematically represented, or exhibited things heavenly, and a “” because it was not the substance or the reality. Stuart seems to have unwisely combined the two words, “ mere copy;” for the two ideas they convey are not thus so clearly seen.
But to “” or to do service, includes what was done by the people as well as by the priests. Those who offered the sacrifices, as well as the priests through whom they offered the sacrifices, or performed the services belonging to the tabernacle; the latter are meant here, and the former or both in Heb_10:2. To serve the Lord, and to offer sacrifices to him, are in Exodus represented as the same; see Exo_8:1. — Ed.