Hebrews 8:4 Ulasan

In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said (Heb 8:1, Heb 8:2). II. He sets before them the necessary parts of the priestly office (Heb 8:3-5). And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator (Heb 8:6 to the end).

INTRODUCTION TO HEBREWS 8 The apostle observing that the priesthood of Christ is the sum of what he had treated of in the preceding chapter, proceeds to show the superior excellency of it in other instances, particularly in the place where Christ now officiates, which is in heaven; he being set down at the right hand of God there, and so was a minister of the sanctuary, and true tabernacle pitched by God, and not man; whereas the priests of Aaron's line only ministered on earth, and in the typical sanctuary and tabernacle, Heb 8:1 and after he had observed that Christ must have something to offer, meaning his body, to answer to the gifts and sacrifices priests were ordained to offer, Heb 8:3 he proves the necessity of his ministering in heaven, because if he was on earth he would not be a priest, a complete one, and would have been useless and needless, Heb 8:4 and besides, it was proper that he should go up to heaven, and minister there, as the antitype of the priests, who, to the example and shadow of heavenly things, served in the tabernacle which was made by Moses, by the order of God, and according to the pattern showed him in the Mount, Heb 8:5 and that the ministry of Christ in the true sanctuary is much more excellent than the ministry of the priests in the shadowy one, is evident from his being the Mediator of a better covenant, Heb 8:6 and that the covenant he is the Mediator of is the better covenant, appears froth the better promises of which it consists, and from the faultiness of the former covenant, Heb 8:6 and that that was faulty, and succeeded by another, he proves from a passage in Jer 31:31 in which mention is made of a new covenant, and as distinct from that made with the Jewish fathers, and violated by them; and several of the promises of this new and second covenant are rehearsed, and which manifestly appear to be better than what were in the former, Heb 8:8 from all which the apostle concludes, that a new covenant being made, the old one must be antiquated; and that whereas it was decaying and waxing old, it was just ready to vanish away, Heb 8:13.

For if he were on earth, he should not be a priest,.... The Socinians from hence attempt to prove that Christ was not a priest, and did not offer sacrifice on earth; whereas his coming into the world, and his appearance in human nature, was in the character of a priest, and to qualify himself for one; his death was his sacrifice, which was on earth; and he never offered but one sacrifice; and it was after he had offered himself that he went to heaven; so the sacrifices under the law were first offered, before their blood was carried within: but the meaning is, either if "that" was on earth, namely, what it was necessary he should have to offer; if his human nature had been earthly, had been of men, had come by ordinary generation, he had not been properly, only typically a priest, at most; and had been no better than the typical ones; yea, he would have been needless, nay, might not have offered, not being of Levi's tribe, and could not have existed as a priest with the sons of Aaron; but he had his human nature in another way, through the power of the Holy Ghost from above, and therefore is said to come from above, from heaven, and to be the Lord from heaven: or the sense is, if he was on earth, and had not died, he had not been a priest; and if he had died and remained under the power of death, he had been a priest of no account and use; and had he rose again and remained on earth, without going to heaven, with his blood and sacrifice, he had not been a perfect priest; if Christ had remained on earth, the Levitical priesthood had remained, and so he would have been no priest, since two priesthoods could not have subsisted together. The Levitical priesthood was in force while Christ was on earth; Christ's priesthood was not perfected on earth; the Levitical priesthood remaining while he was on earth, proves he was not then a perfect priest, or had not completed his priesthood; had he been so, that would not have subsisted; it was necessary therefore that Christ should enter into the holy place, to put an end to the Levitical priesthood: moreover, if he had remained on earth, he had been needless; seeing that there are priests that offer gifts according to the law; there were priests when Christ was upon earth; their work was to offer gifts the people brought, and sacrifices for sin, and that according to the law of Moses, which till the death of Christ was in full force.

And in another way; Having said that He is on high, he affirms and proves that He is a Priest from every consideration, from Melchisedec, from the oath, from offering sacrifice. From this he also frames another and necessary syllogism. "For if" (he says) "He had been on earth, He would not be a Priest, seeing that there are priests who offer the gifts according to the Law." If then He is a Priest (as He really is), we must seek some other place for Him. "For if He were" indeed "on earth, He should not be a priest." For how could He be? He offered no sacrifice, He ministered not in the Priest's office. And with good reason, for there were the priests. Moreover he shows, that it was impossible that He should be a priest upon earth. For how could He be? There was no rising up against the appointed Priests, he means.

He mentioned this by way of defense to stress that he was not criticizing the law but regarding it also as venerable for containing the type of the heavenly things. This was the reason he said it was pointless to refer to him as a priest while living on earth, there being priests according to the law discharging the worship prescribed by the law. So if the priesthood according to the law also came to an end, and the high priest according to the order of Melchizedek offered sacrifice and made further sacrifices unnecessary, why do the priests of the New Covenant perform the sacramental liturgy? It is clear to those versed in divine things, however, that it is not another sacrifice we offer; rather, we perform the commemoration of the one, saving sacrifice. The Lord himself, remember, required this of us, "Do this in memory of me," so that we should recall with insight the type of the sufferings undergone for us, kindle love for the benefactor and look forward to the enjoyment of the good things to come.

"For if he were on earth." This was the case, if he had not died, nor had he been taken up after rising. "he would not be a priest at all." For there would be others, even a rebellion would be present. But now he has died, so that he may offer the sacrifice. Rising from the dead, he was taken up, so that he might have a place in heaven, where he must serve as a priest. To serve as a priest means to intercede for us. All these humble words were said, both because of humanity and because of the childishness of those who hear.

He further confirms that although He does not have His tabernacle on earth but in heaven, there is nevertheless no obstacle to His being a priest. And notice the wisdom. On the very basis by which someone might especially argue that He is not a priest — I mean, of course, that He does not have a place on earth where He served as priest — on this very basis he most strongly affirms that He is a Priest, and says that He is a Priest precisely because He did not have a place on earth. "If He were remaining on earth, He would not even be a priest." For there were other priests on earth, and this circumstance would seem to be a refutation. But now, having heaven as His place, and having brought up there His own body, He intercedes for us before the Father. Hence, since He is in heaven, He is therefore preeminently a Priest.

385. – Then (v. 4) he shows that Christ is not a minister of the sacrifices of the Law. In regard to this he does three things: first, he introduces a consequence; secondly, he gives the reason (v. 4b); thirdly, he proves it by an authority (v. 4c). 386. – The consequence is this: If he were on earth (this is the antecedent), he would not be a priest at all (this is the consequent). Hence, the consequence is one conditional proposition. And it is read in a number of ways: first, according to a Gloss: for 'if that which is offered were on earth, he would not be a priest.' This can be understood in two ways: in one way so that the sense would be: If that which is offered were something earthly, Christ would not be a priest. As if to say: There would be no need for a priesthood, because there would be many to offer such things. But was not the flesh of Christ earthly? I answer that materially speaking it was earthly: 'The earth is given into the hand of the wicked' (Jb. 9:24). But it is said not to be earthly by reason of the union: 'He that comes from heaven is above all' (Jn. 3:31), i.e., the Son of God, Who united it to Himself. Also, by reason of the active power of the Holy Spirit, Who formed it; and by reason of the fruit, because His oblation is not ordained to obtaining something earthly: 'You are of this world; I am not of this world' (Jn. 8:23). This is the first and better explanation. The second is this: 'Even if,' i.e., although that which is offered 'is on earth,' because it is necessary that something be offered, 'He would not be a priest,' but someone worthy, because no one could be found worthy to offer it. 387. – There are three readings in which the one offering is understood: first, in general, so that the sense is this: If there were another earthly priest, who could offer heavenly things, Christ would not be a priest. Another is of Christ specifically: If Christ were an earthly priest, the right of the priesthood would not belong to Him, since there are priests who offer gifts according to the law. Still another is the following: If Christ were still on earth, in the sense that He had not yet ascended, He would not be a priest, because He would not have completed His priesthood.

The sum, or chief articles, of what the apostle has spoken, concerning the eternal priesthood of Christ, Heb 8:1-5 : The excellency of the new covenant beyond that of the old, Heb 8:6-9. The nature and perfection of the new covenant stated from the predictions of the prophets, Heb 8:10-12. By this new covenant the old is abolished, Heb 8:13.

For if he were on earth - As the Jewish temple was standing when this epistle was written, the whole temple service continued to be performed by the legal priests, descendants of Aaron, of the tribe of Levi; therefore if Christ had been then on earth, he could not have performed the office of a priest, being of the tribe of Judah, to which tribe the office of the priesthood did not appertain. There are priests that offer gifts - This is an additional proof that this epistle was written before the destruction of Jerusalem. As the word θυσιαι, sacrifices, is not added here as it is in Heb 8:3, is it any evidence that bloody sacrifices had then ceased to be offered? Or, are both kinds included in the word δωρα, gifts? But is δωρον, a gift, ever used to express a bloody sacrifice? I believe the Septuagint never used it for זבח zebach, which signifies an animal offered to God in sacrifice.

CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13) the sum--rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek, Heb 9:10, Heb 9:15, Heb 9:17) the things which we are speaking," literally, "which are being spoken." such--so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Heb 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Heb 10:11-12).

Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life. For--The oldest manuscripts read, "accordingly then." if, &c.--"if He were on earth, He would not even (so the Greek) be a priest" (compare Heb 7:13-14); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies. seeing that, &c.--"since there are" already, and exist now (the temple service not yet being set aside, as it was on the destruction of Jerusalem), "those (the oldest manuscripts omit 'priests') who offer the (appointed) gifts according to (the) law." Therefore, His sacerdotal "ministry" must be "in the heavens," not on earth (Heb 8:1). "If His priesthood terminated on the earth, He would not even be a priest at all" [BENGEL]. I conceive that the denial here of Christ's priesthood on earth does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning work of His priesthood, the bringing of the blood into the Holy of Holies, which He could not have done in the earthly Holy of Holies, as not being an Aaronic priest. The place (the heavenly Holy of Holies) was as essential to the atonement being made as the oblation (the blood). The body was burnt without the gate; but the sanctification was effected by the presentation of the blood within the sanctuary by the high priest. If on earth, He would not be a priest in the sense of the law of Moses ("according to the law" is emphatic).