WHO SERVE A COPY AND SHADOW OF THE HEAVENLY THINGS: hoitine hupodeigmati kai kai
skia latreuousin (3PPAI) ton epouranion: (Hebrews
9:9,23,24;
10:1;
Colossians 2:17)
Who serve -
Refers to the Levitical priests.
Serve (3000)
(latreuo
from latris = hired servant or latron = reward, wages) means to
work for reward, for hire or for pay, to be in servitude, render cultic
service. Latreuo was used literally for bodily service (e.g.,
workers on the land, or slaves), and in the
NT speaks of rendering service to God, to worship, to perform sacred
services or to minister to God in a spirit of worship. This verb is one of
the key words in Hebrews with 6 uses of a total of 22 NT uses (Click
uses in Hebrews)
In secular Greek
latreuo meant to work for wages, then to serve without wages. It
originally referred predominantly to physical work then later was used more
generally.
Vine adds that
latreuo, and its corresponding noun latreia, originally
signified the work of a hired servant, as distinguished from the compulsory
service of the slave, but in the course of time it largely lost that
significance, and in its usage in Scripture the thought of adoration was
added to that of free obedience.
John MacArthur
explains that latreuo
might best be translated “to render
respectful spiritual service.” True worship goes beyond praising God,
singing hymns, or participating in a worship service. The essence of worship
is living a life of obedient service to God. “Do not neglect doing good and
sharing,” exhorts the writer of Hebrews, “for with such sacrifices God is
pleased” (Hebrews
13:16). True worship involves every aspect of life. (MacArthur,
J. Philippians. Chicago: Moody Press)
Latreuo can
therefore convey either the idea of worship or service and
frequently appears to mean both which suggests that service cannot be
separated from worship.
Who serve a copy and shadow - What he is referring
to here is the fact that the ministry of the Levitical was a "typical"
ministry or a type (Typology
= the study of types) of that which was to come.
The
doctrine of typology seems to be largely neglected in the modern
church either because of ignorance or because of exposure to some proponents
who have grossly distorted this interpretative method. Some may have heard
such fanciful typological interpretations, that they automatically tend to
shy away at any mention of the word type or typology (I was
once in this group, primarily because of ignorance).
Smith agrees lamenting that...
It is exceedingly unfortunate that modern
scholarship has succeeded in almost eliminating the investigation and
teaching of typology as a valid interpretive pursuit. So much has
been lost of the richness and practical illustrative value which I believe
God intends we should have through an understanding of types... Typology
is a bad word in many theological circles, but it is not difficult to see
that God has a use for it, even if we do not. It is easy to see why many
have reacted adversely to this field of biblical interpretation, for one
only needs to read some of the writings of the past centuries to see the
tendency to overreach in this obviously fascinating use of figurative
language. (Smith,
Bob: Basics of Bible Interpretation - see chapter on Allegories and Types)
Dr S Lewis Johnson defines
typology as
the study of spiritual correspondences
between persons, events and things within the historical framework of
revelation." (From his
Lecture on Leviticus 3 [Mp3]
- if link is "dead" go to "Online Ministries" believerschapeldallas.org -
his 12 part audio series on Leviticus is highly recommended if you are
struggling to understand the relevance of Leviticus to you as a NT believer.
You will be edified and blessed! If you are really serious I would also
recommend downloading Lesson 1 [click
to download 43 page Pdf including diagrams of Tabernacle and depictions of
each offering - burnt, grain, peace, sin, guilt]
from Precept Ministries, which will give you an excellent introduction to
Leviticus as Lesson 1 covers chapters 1-7. If you want more, get the book
and do the all 7 lessons.)
I like Bob Smith's definition
of type...
I see a type as being a
premeditated resemblance which God has built into the Bible and history to
illustrate and teach truth---to make it easier to grasp than if it were only
stated in prosaic and propositional terms. It is a kindness of God to stir
our minds and imagination by the use of types --to make an unforgettable
impress. I see it as God's way of "putting his brand on our brain" so that
we cannot escape the impact of truth. (Smith,
Bob: Basics of Bible Interpretation - see chapter on Allegories and Types)
The essential
components of typology include...
(1) Correspondence -
There is a correspondence (agreement of things with one another) between the
events of the OT and their fulfillment in the NT. Stated another way, the
type and the antitype (see Gk
antitupon)
have a natural correspondence or resemblance.
Example: The type, the
Passover Lamb in Exodus 12 provided redemption by his blood corresponds
with the antitype, "Christ our Passover" (1 Cor 5:7), by Whose blood
we have been redeemed (cf notes
1 Peter 1:18;
19).
(2) Historicity
(historical actuality or authenticity) - The types are historical and are
not allegorical (symbolic representations) and speak of events which
actually occurred in time and space in the Old Testament. In short, typology
deals with events that are historically true and actually happened. To
reiterate, typology should not be confused with allegorical
interpretation which assigns so-called "deeper meanings" to biblical
persons, events, things or institutions. Donald Campbell emphasizes this
distinction explaining that...
A type is based upon a recognition
of the literal meaning of a given text of Scripture. Springing from that
literal meaning, however, is a foreshadowing of someone or something yet to
come. The allegory minimizes and often destroys the literal and
historical, “the milk,” in favor of the secondary sense, “the meat.” This
method of interpretation is to be avoided at all costs. (Ibid - emphasis
in bold mine)
The actual history of the biblical story
is unimportant in allegorical interpretation whereas in typology the history
is essential. And thus the original historical event is viewed as the
type and the later corresponding event is the antitype
that parallels, fulfills and/or even transcends the type (as Christ the
antitype did Adam the type - see note above). (See Tony Garland's helpful
discussion on the
Rise of Allegorical Interpretation)
The historical context and grammatical
meaning of the Old Testament texts must to be sought out and adhered to
diligently or otherwise the OT events would have had no validity if they had
not actually happened. Typology seeks to interpret how these
historical texts foreshadowed the historical Christ.
(3) Predictiveness - This
feature arises out of the fact that God works according to the patterns that
are revealed in the OT and they find their fulfillment in the NT. It follows
that the types of the Old Testament point forward to their ultimate
fulfillment in the NT. Type is similar to prophecy in that both point
to the future, but the difference is seen in the form of prediction. In
addition prophecy is the more specific and may be used to teach a doctrine,
whereas a type should be employed to illustrate a doctrine elsewhere
taught.
(see more detailed discussion of
Typology)
And so here the writer of Hebrews is referring to
the temporary tabernacle which prefigured an eternal, heavenly tabernacle.
The tabernacle passed away, but the truth it was meant to teach endures and
this subject will be explained in more detail in Hebrews 9.
These Old Testament pictures and types were like a
child's picture book, but these pictures did serve a purpose for they
pointed ultimately to the real, eternal heavenly things. In
Colossians Paul gives us a good "application" in light of this truth
concerning what is really "real"...
If then you
have been raised up with Christ,
keep seeking
(present
imperative
- do this frequently, habitually, even as your lifestyle) the things above,
where Christ is, seated at the right hand of God.
Set your mind
(present
imperative
- do this frequently, habitually, even as your lifestyle) on the things
above, not on the things that are on earth. (See notes
Colossians 3:1;
3:2)
(Paul's point is that believers must continually, consciously cultivate this
heavenly mindset rather than getting seduced into the trap of this world
system. Looking by faith [founded on truths as in Colossians 1 and
Colossians 2] to the eternal is a good preventative to keep us from getting
caught in the mire of the transitory. The earthly is but a shadow and the
things are heaven are the reality. As John said "the world is passing away,
and also its lusts; but the one who does the will of God abides forever" 1
John 2:17)
Copy (5262)
(hupodeigma from hupo = under + deiknúo/deíknumi
= to show, to point to something, to make known the character or significance of something) means literally
that which is shown below. It means an example, pattern, illustration. It
refers to a sign suggestive of anything, an outline, a delineation, a
suggestion.
Here hupodeigma is
used as a representative copy or likeness of the original and/or genuine.
What Moses saw on the mountain was the original, and the constructed
tabernacle [and the furnishings] the copy which reflected the original, as
well as the model which pointed to the original.
Barclay writes
that hupodeigma means...
a specimen, or, still better, a
sketch-plan
Vine writes
that hupodeigma signifies...
(a) a sign suggestive of anything, the
delineation or representation of a thing, and so, a figure, “copy”; in Heb.
9:23
(b) an example for imitation, John 13:15;
Jas. 5:10; for warning, Heb. 4:11; 2 Pet. 2:6. (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament Words.
1996. Nelson)
Richards notes
that...
In the NT the pattern is nearly always
established by a person whose words and actions provide a living expression
of that which Scripture calls for from all believers. At times the example
found in the Bible is negative (Hebrews 4). But the concept of example is
essentially positive. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
Here are the other NT uses
of hupodeigma...
Hebrews 4:11 (note)
Let us therefore be diligent to enter that rest, lest anyone fall through
following the same example of disobedience.
Hebrews 9:23 (note)
Therefore it was necessary for the copies of the things in the heavens to be
cleansed with these, but the heavenly things themselves with better
sacrifices than these.
2 Peter 2:6 (note)
and if He condemned the cities of Sodom and Gomorrah to destruction by
reducing them to ashes, having made them an example to those who would live
ungodly thereafter; (Comment: The meaning of hupodeigma is
similar to Hebrews 4:11, where the example is a "negative" one, something
that should be avoided.)
James
5:10
As an example, brethren, of suffering and patience
(literally a long holding out of one's mind before giving room to passion =
reflects
emotional calm in face of
provocation or misfortune - see
makrothumia), take the prophets who spoke
in the name of the Lord.
What did the patience
or endurance of the prophets demonstrate? They serve as an example of the
perseverance of the saints demonstrating that it is possible to endure to
the end (in His power not our power).
Shadow (4639) (skia) refers to a pale shadow, as contrasted with a sharp, distinct one.
Skia is used of a literal
shadow (the shape cast by an object as it blocks rays of light) in Acts 5:15
and of literal shade in Mark 4:32 (Here skia refers to the
shelter from light and any heat associated with it), but the
other 5 NT uses are figurative. Two uses describe the "shadow" of death,
that sphere of existence which of men in which they are alienated from God
(Mt 4:16, Lu 1:79) and into which Messiah comes as the Light of the world.
Poetically the OT
Septuagint (see
below) speaks of the sheltering shadow of God's wings. Other OT uses
speak of human transitoriness (see examples below from Job and the Psalms).
The Jewish historian Josephus uses skia to in his description
of a besieged city in Jewish War 6.194 where only the shadow
of food seemed to be available.
Wuest
paraphrases Expositor's Greek Testament which explains
that skia in this verse is
"an adumbration (imperfect
portrayal or representation of a thing) of a reality which it does not
embody." A shadow has no substance in itself. It has no independent
existence. It merely is proof of the fact that there is a reality back of
it. It is not itself solid or real. Just so, the earthly tabernacle gave
proof of the fact that there was a real one, the heavenly one where God
Himself dwelt, where Messiah officiates as High Priest. The Aaronic priests
performed their priestly rites in the representation of the heavenly
tabernacle.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
The point is that the
Mosaic covenant including the institutions of the priesthood and the
tabernacle were pale shadows of the "light" and substance that Christ would
bring.
Jewish Rabbis used
skia literally but also compared human life to the shadow
of a flying bird. The rabbis gave advice that it is better to eat simply and
sit in the shade than to eat dainties and be exposed to
creditors.
The figurative uses of
skia in Colossians and Hebrews describe a mere representation of something
that is real. In this figurative use Old Testament historical truths were
like shadows cast by those objects (truths) and which represented the form
or substance of that truth. Or stated another way, the OT truth was the type
which foreshadowed the NT fulfillment, the antitype (see discussion of
Typology - Study of Biblical
types, rationale, cautions, guidelines, contrasts with allegory)
The Aaronic
priesthood, and its associated ceremonies and rituals were only a pale shadow
of the things Christ would bring. They were form without substance.
NIDNTT writes
that in Classical Greek skia has...
both a proper and a transferred meaning.
On the one hand, it means a shadow, thrown by an object (e.g. a tree or a
rock) or a person. On the other hand, it can assume the meaning of skotos
and indicate the sphere of darkness. A particularly important example of
this is in the expression skia thanatou, shadow of death. Skia
here underlines the suggestion of threat already contained in the concept of
death. But apart from this combination, skia can also be used to
signify the vanity (Empty, art. mataios) of human actions (e.g.
Lucian, Hermotimus 79, to pursue a shadow, a fiction) and of man in
general (e.g. Pindar, Pyth. 8, 95f., man is the dream of a shadow).
Occasionally skia may be translated image, reflection. In Plato it is
used alongside
eikon almost as a synonym for that
term, which like skia describes a mere likeness of the true and
eternal realities (cf. Rep. 6, 510e; 7, 517d)... In apocryphal literature
also the term “shadow” is used chiefly to demonstrate the nothingness of
human life (cf. Wis. 2:5; 5:9) and effort (cf. Sir. 34:2, “As one who
catches at a shadow . . . is he who gives heed to dreams”). But the lit.
meaning is also found (cf. Wis. 19:7, cloud; Bar. 5:8, plant); and the term
can also refer to an (earthly) empire (cf. Bar. 1:12). (Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
There are 7 uses of
skia in the NT...
Matthew 4:16
"The people who were sitting in darkness saw a great light, And to those who
were sitting in the land and shadow of death, Upon them a light
dawned." (Comment: Here the land and shadow of death
denote the Gentiles to whom the Messiah comes with the light of salvation.
In this context skia in the sense of darkness, gloom, such as the
foreboding “shadow of death,” meaning the thickest darkness)
Mark 4:32 yet
when it is sown, grows up and becomes larger than all the garden plants and
forms large branches; so that the birds of the air can nest under its
shade." (Here skia refers to the shelter from light and any
heat associated with it. The shadow of the mustard plant affording shelter
to the birds indicates a place of security offered by nature.)
Luke 1:79 To
shine upon those who sit in darkness and the shadow of death, To
guide our feet into the way of peace."
Acts 5:15 to
such an extent that they even carried the sick out into the streets, and
laid them on cots and pallets, so that when Peter came by, at least his
shadow might fall on any one of them.
Colossians 2:17 (note)
things (things related to the Law - food or drink or...a festival or a new
moon or a Sabbath day) which are a mere shadow of what is to come;
but the substance belongs to Christ. (Comment: The law was a shadow
of future things in contrast to Christ the reality and fulfillment of those
OT shadows. Since there is no body without shadow, the shadow points to the
body).
Hebrews 8:5 (note)
who serve a copy and shadow of the heavenly things, just as Moses was
warned by God when he was about to erect the tabernacle; for, "See," He
says, "that you make all things according to the pattern which was shown you
on the mountain."
Hebrews 10:1 (note)
For the Law, since it has only a shadow of the good things to come
and not the very form of things, can never by the same sacrifices year by
year, which they offer continually, make perfect those who draw near.
There are 43 uses of
skia in the
Septuagint (LXX)
(Jdg. 9:15, 36; 2 Ki. 20:9ff; 1 Chr. 29:15; Job 3:5; 7:2; 8:9; 12:22; 14:2;
15:29; 16:16; 24:17; 28:3; Ps. 23:4; 44:19; 57:1; 80:10; 88:6; 102:11;
107:10, 14; 109:23; 144:4; Eccl. 6:12; 7:12; 8:13; Cant. 2:3, 17; 4:6; Isa.
4:6; 9:2; 38:8; 51:16; Jer. 6:4; 13:16; Lam. 4:20; Ezek. 17:23; 31:6; Amos
5:8; Jon. 4:5f) Here are some representative uses of skia in the
Septuagint. One of the more famous uses of "shadows" in history is recorded
in 2 Kings...
And Isaiah said (in answer to King
Hezekiah's query for a sign that Jehovah would heal him), "This shall be the
sign to you from the LORD, that the LORD will do the thing that He has
spoken: shall the shadow (Hebrew = tsel = shadow, shade, symbolic of
transitoriness of life; Lxx = skia) go forward ten steps or go back ten
steps?" (2 Kings 20:9, skia also in Lxx of 2 Ki 20:10, 11)
(King David praise to Jehovah upon the
willing provision of His people for the building of His Temple. David
declared...) We are sojourners before Thee, and tenants, as all our fathers
were; our days on the earth are like a shadow (Hebrew = tsel =
shadow, shade, symbolic of transitoriness of life; Lxx = skia), and there is
no hope. (1Chronicles 29:15) (Comment: This verse is
immediately applicable for it serves as a good reminder of the brevity of
our life, so that we might redeem the time before we step into eternity. -
see note
Ephesians 5:16)
(Bildad wasn't the best counselor but he
was right when he declared) we are only of yesterday and know nothing,
Because our days on earth are as a shadow (Hebrew = tsel = shadow,
shade, symbolic of transitoriness of life; Lxx = skia). (Job 8:9)
Even though I walk through the valley of
the shadow (Hebrew = tsalmaveth = deep shadow; Lxx = skia) of death ,
I fear no evil; for Thou art with me; Thy rod and Thy staff, they comfort
me. (Psalm 23:4 -
Spurgeon's note)
Be gracious to me, O God, be gracious to
me, for my soul takes refuge in Thee; and in the shadow (Hebrew =
tsel = shadow, shade, symbolic of transitoriness of life; Lxx = skia) of Thy
wings I will take refuge, until destruction passes by. (Psalm 57:1 -
Spurgeon's note)
Man is like a mere breath; His days are
like a passing shadow (Hebrew = tsel = shadow, shade, symbolic of
transitoriness of life; Lxx = skia). (Psalm 144:4 -
Spurgeon's note)
To emphasize the more
excellent ministry of Messiah, the concept of a copy and shadow is repeated
throughout this section...
symbol for the present time (See note
Hebrews 9:9)
copies of things in the heavens (See
note
Hebrews 9:23)
not a copy of the true one but into
heaven itself (See note
Hebrews 9:24)
JUST AS MOSES WAS
WARNED WHEN HE WAS ABOUT TO ERECT THE TABERNACLE SEE HE SAYS THAT YOU MAKE ALL THINGS
ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN: kechrematistai
(3SRPI) Mouses mellon (PAPMSN) epitelein (PAN) ten skenen hora (2SPAM) gar
phesin (3SPAI) poieseis (2SFAI) panta kata ton tupon ton deichthenta (APPMSA)
soi en to horei:
How important is this divine instruction in the Lord's mind? God devotes
some 50 chapters to construction of the TABERNACLE and only 2 to the
CREATION STORY (although of course there are mentions of creation elsewhere
in individual verses).
Warned
(5537)
(chrematizo from chrema = an affair, business) originally
meant to transact business, to advise or to give answer to those asking
advice and so to give a response to those who consult an oracle. Then it
meant to give a divine command or in the passive to be commanded. Stated
another way, chrematizo means to impart
a divine message or make known a divine warning by giving a message.
The writer quotes from the
Old Testament...
And see that you make them after the
pattern for them, which was shown to you on the mountain. (Ex 25:40) (The
writer quotes from the
Septuagint - LXX,
but changes the verb tense of "shown" from
perfect
in the Lxx to
aorist
in Hebrews.)
Compare -
According to all that I am going to
show you, as the pattern of the tabernacle and the pattern of all its
furniture, just so you shall construct it. (Ex 25:9)
Then you shall erect the tabernacle
according to its plan which you have been shown in the mountain. (Ex
26:30)
Now this was the workmanship of the
lampstand, hammered work of gold; from its base to its flowers, it was
hammered work; according to the pattern which the LORD had showed Moses,
so he made the lampstand. (Nu 8:4)
In
Exodus 25, the warning to follow the pattern was given in the midst of minute instructions
about the ark, the table, the lampstand, and the size, shape and materials
specified to build the Tabernacle.
According to the
pattern - Specifically how this pattern was communicated or what exactly
was shown to Moses is not
stated in Scripture, so it is best not to speculate as did the Jewish rabbis
who postulated ideas like the following...
An ark of fire and a table of fire and a
candlestick of fire came down from heaven; and these Moses saw and
reproduced (Tal Menahoth 29a).
Other Rabbis added the groundless
speculation that Gabriel in a workman's apron showed Moses how to reproduce
the articles he was shown!
Pattern
(5179)(tupos
from túpto = strike,
smite with repeated strokes) literally refers to a visible mark or
impression made by a stroke or blow from an instrument or object. What is
left after the stroke or blow is called a print, a figure or an impression.
For example, the most famous reference to a literal mark (tupos) is when
Thomas doubted Jesus' resurrection from the dead declaring
Unless
I shall see in His hands the imprint (tupos) of the nails (John
20:25). (See also
ISBE Article)
Stated another way
tupos properly means a model, pattern or mold into which clay or wax was
pressed (or molds into which molten metal for castings was poured), that it
might take the figure or exact shape of the mold. Our English word type
is similar and originally referred to an impression made by a die as that
which is struck.
Tupos also came
to be used figuratively of a pattern, mold, model, or copy of the original
of something, whether a physical object, such as a statute, or a principle
or virtue. Thus in a technical sense tupos is the pattern in
conformity to which a thing must be made. In an ethical sense, tupos
is a dissuasive (tending to dissuade) example, a pattern of warning or an
example to be imitated, this last meaning being seen in Paul's charge to
Timothy to...
Let no one look down on your
youthfulness, but rather in speech, conduct, love, faith and purity, show
yourself an example (tupos - a pattern they believers are to emulate)
of those who believe. (1 Ti 4:12).
Similarly Titus was "to be an example
[tupos] of goo
