John Calvin Commentary Hebrews 8:5

"who serve [that which is] a copy and shadow of the heavenly things, even as Moses is warned [of God] when he is about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was showed thee in the mount." — Hebrews 8:5 (ASV)

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, “Who serve the shadow and example of heavenly things;” and the construction in Greek will naturally admit the meaning I have proposed.

In short, he teaches us that the true worship of God does not consist in the ceremonies of the Law. For this reason, 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 in this way, he 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—namely, to heavenly realities.

As Moses was admonished by God, etc. This passage is found in Exodus 25:40; and the apostle adduces it here on purpose, to 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. If the form of the tabernacle had a reference to something else, then the same must have been true for the rituals and the priesthood. It therefore follows that there was nothing real in them.

This is a remarkable passage, for it contains three things entitled to special notice.

1. First, we learn from this that the ancient rituals were not appointed without reason—as though God, by means of them, engaged the people's attention as one does with children's diversions—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 everything according to the original pattern given from heaven.

   Extremely profane, therefore, must be the opinion of those who hold that the ceremonies were enjoined only to serve as a means to restrain the people's waywardness, so that they might not seek after the foreign rites of pagans.

   There is indeed some truth in this, but it is far from being the whole story; they omit what is much more important: that these rituals were the means of keeping the people in their expectation of a Mediator.

   However, there is no reason for us to be overly curious here, seeking some sublime mystery in every nail and minute detail, as Hesychius and many of the ancient writers did, who anxiously toiled in this work. For while they sought to philosophize with excessive refinement on things unknown to them, they childishly blundered and, by their foolish trifling, made themselves ridiculous.

   Therefore, we ought to exercise moderation in this respect, which we will do if we seek only to know what has been revealed to us concerning Christ.

2. Secondly, we are taught here that all those modes of worship are false and spurious which people allow themselves to invent by their own ingenuity and which are beyond God’s command. For since God gives this direction—that all things are to be done according to His own rule—we are not permitted to do anything different from it.

   Indeed, these two expressions, “See that you do all things according to the patterns,” and, “See that you do nothing beyond the pattern,” amount to the same thing. By enforcing the rule He Himself delivered, He prohibits us from departing from it even in the smallest detail.

   For this reason, all modes of worship taught by men fall to the ground, as do those things called sacraments which have not originated from God.

3. Thirdly, let us learn from this that there are no true symbols of religion except those which conform to what Christ requires. Therefore, we must take care that, while seeking to adapt our own inventions to Christ, we do not transfigure Him (as the Papists do) so that He is not at all like Himself.

   For it is not for us to devise anything as we please; it belongs to God alone to show us what to do. It is to be “according to the pattern” shown to us.