(2) Of the sanctuary.—The word here rendered “minister” (see Hebrews 1:7; Hebrews 1:14) is very commonly used in the LXX. for the officiating priest. It is difficult, however, to decide on the meaning of the words here joined with it—whether they denote holy things or holy place; if the latter, what is the distinction between this holy place and “the true tabernacle”? The ordinary usage of the Epistle would suggest “holy place,” and perhaps the occurrence of both expressions in Hebrews 9:11-12 (where there is no doubt as to the translation) is sufficient to remove any hesitation here. The “sanctuary,” therefore, will probably be the heavenly counterpart of the Holiest Place; the “true (or, real) Tabernacle,” the counterpart of the sacred Tent of Moses, containing both the Holy Place and the Holiest of all (Hebrews 9:2-4). It is not certain that in this place we need go beyond this point, though in Hebrews 9:12 the more developed thought may require a closer interpretation. The Holy of Holies is the place of God’s immediate presence; the Tabernacle, that of God’s appointed service. The latter is expressly mentioned here because special reference is to be made to its typical representation upon earth; this is shown by the following words, which point to Exodus 33:7. The word rendered “true” (which occurs again in Hebrews 9:24; Hebrews 10:22) is full of interest, denoting that which is contrasted with everything shadowy or imperfect or merely typical; it is a word especially characteristic of the Gospel of St. John. (See Note on John 1:9.)

Hebrews 8:2. A minister — Λειτουργος, a public minister, who, having entered within the veil, now ministers, or executes, the remaining part of his office in his human nature, representing the merit of his own sacrifice, as the high-priest represented the blood of those sacrifices once a year; of the sanctuary — The place of God’s glorious presence, typified by the holy of holies of the Jewish tabernacle and temple, where were the mercy-seat and ark, the symbols of God’s presence with his church; and of the true tabernacle — The third heaven, called the true tabernacle or habitation of God, to distinguish it from the Mosaic tabernacle, which was only its representation or shadow, by means of the inhabitation of the glory of the Lord, which heavenly tabernacle the Lord pitched — Or fixed; and not man — That is, a tabernacle infinitely superior to any which human hands could be concerned in rearing, and proportionable to the boundless wisdom, power, and magnificence of God. In this most holy place our great High-Priest ever lives, happy in his own blessedness and glory, and having the whole administration of things sacred between God and the church committed to him.

8:1-6 The substance, or summary, of what had been declared was, that Christians had such a High Priest as they needed. He took upon himself human nature, appeared on earth, and there gave himself as a sacrifice to God for the sins of his people. We must not dare to approach God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for we are accepted only in the Beloved. In all obedience and worship, we should keep close to God's word, which is the only and perfect standard. Christ is the substance and end of the law of righteousness. But the covenant here referred to, was that made with Israel as a nation, securing temporal benefits to them. The promises of all spiritual blessings, and of eternal life, revealed in the gospel, and made sure through Christ, are of infinitely greater value. Let us bless God that we have a High Priest that suits our helpless condition.A minister of the sanctuary - Margin, "or holy things." Greek τῶν ἁγίων tōn hagiōn. The Greek may either mean "the sanctuary" - denoting the Holy of Holies; or "holy things." The word "sanctuary" - קדשׁ qodesh - was given to the tabernacle or temple as a "holy place," and the plural form which is used here - τὰ ἅγια ta hagia - was given to the most holy place by way of eminence - the full form of the name being - קדשׁ qodesh קדשׁ קדּשׁים qodesh qodâshiym, or, ἅγια ἅγιων hagia hagiōn - "hagia hagion," (Jahn's Arche. section 328), or as it is used here simply as τὰ ἅγια ta hagia. The connection seems to require us to understand it of the "most holy place," and not of holy things. The idea is, that the Lord Jesus the Great High Priest, has entered into the Holy of Holies in heaven, of which that in the tabernacle was an emblem. For a description of the Most Holy place in the temple, see the notes on Matthew 21:12.

And of the true tabernacle - The "real" tabernacle in heaven, of which that among the Hebrews was but the type. The word "tabernacle" - σκηνὴ skēnē - means properly a "booth, hut, or tent," and was applied to the "tent" which Moses was directed to build as the place for the worship of God. That tabernacle, as the temple was afterward, was regarded as the special abode of God on earth. Here the reference is to heaven, as the dwelling place of God, of which that tabernacle was the emblem or symbol. It is called the "true tabernacle," as it is the real dwelling of God, of which the one made by Moses was but the "emblem." It is not moveable and perishable like that made by man, but is unchanging and eternal.

Which the Lord pitched, and not man - The word "pitched" is adapted to express the setting up of a "tent." When it is said that "the Lord pitched the true tabernacle," that is, the permanent dwelling in heaven; the meaning is, that heaven has been prepared by God himself, and that whatever is necessary to constitute that an appropriate abode for the divine majesty has been done by him. To that glorious dwelling the Redeemer has been received, and there he performs the office of high priest in behalf of man. In what way he does this, the apostle specifies in the remainder of this chapter, and in Hebrews 9-10:

2. minister—The Greek term implies priestly ministry in the temple.

the sanctuary—Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.

the true—the archetypal and antitypical, as contrasted with the typical and symbolical (Heb 9:24). Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [Kalmis in Alford].

tabernacle—(Heb 9:11). His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ. Joh 1:14, "Word … dwelt among us," Greek, "tabernacled."

pitched—Greek, "fixed" firmly.

not man—as Moses (Heb 8:5).

A minister; this is spoken of the High Priest sat down on the right hand of the Majesty in the heavens, and relates to that work of his whereby he was constituted leitourgov which, according to Suidas, is compounded of two words, para to lhion vel lhiton ergon, public work; so as it might be rendered administrator, and notes any public officer from the highest to the lowest. The Spirit of God in the New Testament hath applied it to the highest and subordinate ministry; in this verse to Christ himself in his exalted state, and so notes a ruler, as he was now God’s published, settled King, the Lord Administrator of all things in his kingdom, agreeably to what he foretold, Psalm 2:6,7 110:1; compare Acts 13:33. And here properly it notes him in all his offices, his royal, sacerdotal, and prophetical ministry in the heavens and earth, administering and governing all things in them.

Of the sanctuary: the things about which his administration is concerned are twn agiwn, of holies. Some refer this to persons, as noting saints, of whom he is the Ruler and Governor, Revelation 15:3; others, to things, graces and endowments bestowed by him upon his: but most properly here, in the neuter gender, it notes the place, the sanctuary in heaven, the holy of holiest, where he is administering and governing all, though it may be applied to all of these. For heaven is the place, the sanctuary, wherein saints the persons for whom, and all holy endowments the matter about which, he administers, do descend. But the holy house, or sanctuary, is the proper import of it; and so, though expressed in the plural number, to all the holy parts of its types, the temple and tabernacle.

And of the true tabernacle: some, because of the connection of this to the former word,

sanctuary, would have it import the same thing, even heaven; but the Spirit distinguisheth these from each other, Hebrews 9:1,2. Some would understand it of the body of Christ, but here not so properly and agreeably to what the Spirit is speaking of. But by tabernacle, here, is meant Christ mystical, the true temple, church, and habitation of God on earth. For as Christ was the body and truth by all the shadows and types of the tabernacle, Colossians 2:17, so not all one way. Some of the types were single, and terminated on his person, as priesthood, sacrifice, altar, shew-bread, incense, ark of the covenant, &c. Other types were aggregate, and compounded of many things, as tent, sanctuary, and tabernacle here; parallel to this, there must be a truth in Christ complex, that is, Christ the church, so framed and pitched a house by God, that he may dwell in it. The apostle so interprets it, 1 Corinthians 3:16,17 2 Corinthians 6:16; compare Ephesians 2:20,21 1 Peter 2:4,5. Christ in person is its foundation; saints are the several living materials, of which the house and tabernacle is made; their dispositions, graces, and endowments, the ornaments of it; the laws, rules, orders, ordinances, are the cement, the cords and stakes that join them together; and the glory of God fills it, as it did the tabernacle and temple, Haggai 2:7,9 Re 21:23. It is styled, the true tabernacle of God, because of it the literal tabernacle was but an imperfect shadow and type; in this God dwells truly and personally, therefore to be entered into by the Hebrews; the old one, the type, being abolished and vanished by the appearance of this the truth. For now was that word fulfilled, Jeremiah 3:16; the days were come that men should mention no more the ark of the covenant of the Lord; so no more the tabernacle of the witness; but the truth of God in Christ should be acknowledged by them. The reason of this interpretation is evident. A tabernacle is God’s habitation; the Christian church is such, it answers in all parts, and bears its proportion to the complex type, and cannot fully be matched by any other things: it is congruous to Christ’s session in glory; for thence he doth, as the honourable and glorious Administrator of God’s church, order and manage all on it according to his will, having settled in his true tabernacle a ministry, Ephesians 4:8-13, covenant, as below, Hebrews 8:6-13, service, Hebrews 8:3,5, and privileges, far exceeding its type: all which this grand officer, as the only royal High Priest and Head of his church, Prophet of his people, orders by his Spirit, the only Vicar he useth in it. Of this true tabernacle, church, or house of God, the sovereign, independent, omnipotent, infinitely wise and holy, the eternal Lord, was the author; and such is his work as no other can question it, can add to or alter it, can reach it, so proportioned is it to its Framer.

Which the Lord pitched; ephzen he framed and prepared every piece that constituteth this tabernacle himself, as the materials of the first were wrought by his pattern and order. He compacted and joined all the parts of it together, to make it his tabernacle; and especially reared, pitched, and firmly constituted this his own habitation. This he doth for ever so pitch, as hell and earth, with all their arts and force, can never remove it. Matthew 16:16,18. It is his rest for ever, here he will dwell, for he hath desired it, and will make it glorious, Hebrews 12:26-28 Psalm 132:14 Isaiah 11:10 Revelation 21:1-27.

And not man; this is denied because man is weak, sinful, and mortal, no such hands intermeddle with the work of God’s tabernacle, for his work would be like him, weak, faulty, and perishing, which could not long survive its author.

A minister of the sanctuary,.... The heavenly one, so called, in allusion to the holy of holies, the type of it; and because it is truly an holy place; and which Christ sanctifies and prepares for his people by his presence and intercession: or "of the Holy Ones", or "saints"; who are sanctified or set apart by God, the Father, to whom Christ is made sanctification, and who are made holy by the Spirit of God; to these Christ is a minister; he was so in his prophetic office, to the lost sheep of the house of Israel; and in his priestly office, to all the chosen ones, when on earth, offering himself a sacrifice for them, and now he is a minister to them in heaven, interceding for them; and in his kingly office, governing, protecting, and defending them: or "of holy things"; to his people, such as the gifts of his Spirit, grace, and all supplies of it, and at last glory; and for them, presenting their sacrifices of prayer and praise to God, which become acceptable to him through his powerful mediation:

and of the true tabernacle which the Lord pitched, and not man; by which is meant, not heaven, the same with the sanctuary, for this would be an unnecessary tautology, and an explanation of a word by another more obscure; nor is there any reason why it should be added, "which the Lord pitched, and not man"; since everyone must believe that heaven is made by God alone; but rather the church of Christ, which is sometimes called a tabernacle, and is a true one, of which the tabernacle of Moses was a type, and is of God's building, and where Christ ministers, being the high priest over the house of God; though it is best to interpret it of the human nature of Christ, in which he tabernacled among men, and which was typified by the tabernacle of Moses, and therefore is called the "true" one, in distinction from that; for as there God dwelt, and his glory was seen, and he granted his presence to his people, and the sacrifices were brought and offered up there, and to this the people looked when at a distance, and this appeared very coarse without, but within full of holy things; so in Christ's human nature the fulness of the Godhead dwells bodily; here the glory of God is seen, even in the face of Jesus; and through him God vouchsafes communion with his people; and by him the sacrifices of prayer and praise are offered up; and to him do the saints look for the acceptance of them; and though in the days of his flesh he looked very mean and despicable, yet was full of grace and truth, and of all the gifts of the Spirit: and the human nature of Christ was not of man; it was not propagated by human generation, but was produced through the power of the Holy Ghost; and in this tabernacle Christ ministered when on earth, and now ministers in heaven.

{2} A minister of the {a} sanctuary, {3} and of the {b} true tabernacle, which the Lord pitched, and not man.

(2) They of Levi were high priests in an earthly sanctuary, but Christ is in the heavenly.

(a) Of heaven.

(3) They of Levi exercised their priesthood in a frail tabernacle, but Christ bears about with him another tabernacle, that is, his body, which God himself made everlasting, as shall later be declared in Heb 9:11.

(b) Of his body.