Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Hebrews 8:2

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Hebrews 8:2” utilice nuestra app.

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

2. a minister ] From this word leitourgos (derived from “people,” and , “work”) comes our “liturgy.”

of the sanctuary ] This (and not “of holy things,” or “of the saints”) is the only tenable rendering of the word in this Epistle.

and ] The “and” does not introduce something new; it merely furnishes a more definite explanation of the previous word.

of the true tabernacle ] Rather, “of the genuine tabernacle” ( alethins not alethous). The word alethinos means “ genuine,” and in this Epistle “ ideal ” “ archetypal.” It is the antithesis not to what is spurious, but to what is material, secondary, and transient. The Alexandrian Jews, as well as the Christian scholars of Alexandria, had adopted from Plato the doctrine of Ideas, which they regarded as divine and eternal archetypes of which material and earthly things were but the imperfect copies. They found their chief support for this introduction of Platonic views into the interpretation of the Bible in Exo 25:40; Exo 26:30 (quoted in Heb 8:5). Accordingly they regarded the Mosaic tabernacle as a mere sketch, copy, or outline of the Divine Idea or Pattern. The Idea is the perfected Reality of its material shadow. They extended this conception much farther:

“What if earth

Be but the shadow of heaven, and things therein

Each to the other like, more than on earth is thought?”

The “genuine tabernacle” is the Heavenly Ideal (Heb 9:24) shewn to Moses. To interpret it of “the glorified body of Christ” by a mere verbal comparison of Joh 2:19, is to adopt the all-but-universal method of perverting the meaning of Scripture by the artificial elaborations and inferential afterthoughts of a scholastic theology.

pitched ] Lit. “fixed.”

and not man ] Omit “and.” Not a man, as Moses was. Comp. Heb 9:11; Heb 9:24.

Fuente: The Cambridge Bible for Schools and Colleges

A minister of the sanctuary – Margin, or holy things. Greek ton hagion. The Greek may either mean the sanctuary – denoting the Holy of Holies; or holy things. The word sanctuary – qodesh – was given to the tabernacle or temple as a holy place, and the plural form which is used here – ta hagia – was given to the most holy place by way of eminence – the full form of the name being – qodesh qodesh qodashiym, or, hagia hagion – hagia hagion, (Jahns Arche. section 328), or as it is used here simply as 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 Mat 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 – skene – 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 Heb. 910:

Fuente: Albert Barnes’ Notes on the Bible

Heb 8:2

The true tabernacle

The true tabernacle

IT HAS A DIVINE RESIDENT. The soul is in the body, animating and controlling it, and revealing itself in it; so God is in the good–the true Church.

II. IT HAS A DIVINE ARCHITECT.

1. He formed the plan, and a wonderful plan it is, stretching over ages, and involving the agencies of heaven, earth, and hell.

2. He laid the foundations (Isa 28:16).

3. He prepares the materials. Digs each stove out of the quarry of depravity, hews it, polishes, makes it suitable for a place m the building.

4. He builds the materials together.

III. IT HAS A DIVINE MINISTER

1. A Deliverer.

2. A Leader.

3. An Educator. (Homilist.)

The true tabernacle

Here the contrast is not so much that of law and gospel, of grace and works, as in other epistles; the contrast is between the earthly and temporary and the heavenly and eternal. While the temple was still in existence, it was difficult for the Hebrews to understand the heavenly character of their calling and worship.. The apostle shows that Jesus is High Priest in heaven, and that therefore ours is a heavenly sanctuary, where all is substance, and possessed of an eternal vitality and glory. He is the minister of the true tabernacle, which the Lord pitched, and not man. This tabernacle is contrasted with the tabernacle in the wilderness. It is true, in the sense in which Jesus says, I am the true vine; that is, the real and substantial vine, of which the outward and visible vines are merely emblems. In the second place, this tabernacle was made, not with hands, and not through the mediation of human beings, as was the tabernacle in the wilderness; but it was made by God Himself. And, in the third place, this tabernacle is not a tent in the wilderness, but it is an abiding place in the heavenlies, there to be for ever. The tabernacle is one of the most important and instructive types.

1. In the first place, the tabernacle is a type, a visible illustration, of that heavenly place in which God has His dwelling.

2. In the second place, the tabernacle is a type of Jesus Christ, who is the meeting-place between God and man.

3. And, in the third place, the tabernacle is a type of Christ in the Church–of the communion of Jesus with all believers. The tabernacle presented wonderful truths to Israel. In the sacrifices and ordinances of the tabernacle God declared unto His people the forgiveness of their sins: He brought them near unto Himself through expiation and mediation; He healed their diseases and comforted their hearts. But the ultimate object in all this was to reveal Himself, to manifest His Divine perfection, to show forth His glory. Everywhere the twofold object was accomplished, the need of sinful, guilty, and failing man was supplied, and in this very grace the character and glory of Jehovah was revealed. Thus, as in Christ crucified we possess all we need, and behold all the thoughts and purposes of God, so in the tabernacle the believing Israelite, receiving pardon and help, was taught to exclaim, Who is a God like unto Thee? The tabernacle was a symbol of Gods dwelling. There is a sanctuary, wherein is the especial residence and manifestation of the glorious presence of God. The throne, from which He issues His royal law and the declaration of His sovereign grace, is between the cherubim, a symbol of the heavenly throne of Divine majesty. The temple of Thy holiness, is the name both of the earthly and heavenly sanctuary. God, who dwells in heaven, and from His heavenly throne dispenses all blessings, manifests Himself on earth and holds communion with His people, and the place or sanctuary chosen for this purpose is a symbol of heaven, and there subsists a real connection between the celestial archetype and the earthly image. When Jacob awoke out of his sleep, in which the Lord appeared unto him, he said, This is none other than the house of God, and this is the gate of heaven. In the sublime prayer of dedication, Solomon constantly expresses the same thought. But the tabernacle is, secondly, a type of the Lord Jesus Himself. For it is in Him that God dwells with us; in Him dwells the fulness of Godhead bodily, that we dwelling in Him should have communion with the Father. See the fulfilment of the type in the first place in the Incarnation. A body hast Thou prepared for Me. He dwelt in the midst of us even as the tabernacle was in the midst of the people. And as that tent, although it was made of materials which were common and earthly, was irradiated and sanctified by the indwelling glory of the Lord so although He was born of the Virgin Mary, and was in every respect like unto His brethren, and was found in fashion as a man, yet is the humanity of Jesus called that holy thing, for it is the tabernacle in which was beheld the glory of the Only-begotten. It was by a gradual development that Jesus became the true tabernacle. First, by His Incarnation. The tabernacle was pitched of God, and not of man. The Holy Ghost came upon the Virgin Mary, and the power of the Highest overshadowed her. Then Jesus, in His holy humanity, in His perfect walk of obedience, in His words and works, manifested the Father: God was with Him: the Father was in Him; the glory of the Only-begotten shone through His body of humiliation. Then, by His death on the cross, the holy place became, as it were, the holy of holies; the veil being rent, all that separated God from sinners was removed according to righteousness. Then, by His resurrection and ascension, He actually entered in–as our representative for us, and, so to say, with us. It is difficult to combine all the aspects of Christ, who is Sanctuary, Priest, Sacrifice; but the more we dwell on Him as the One who is all, the more fully are our hearts established. Behold Him, then, as the tabernacle where all sacred things arc laid up. All that was in the tabernacle is in Him. He is the true Light, the true Bread of the countenance, the true Incense of intercession, with which our prayers and offerings come before God. All spiritual blessings in heavenly places are in Christ. But the tabernacle has yet a third aspect. There God and His people meet. God now dwells in His saints by His Spirit, whereby they become an holy temple unto Him. We are builded together in Him (Christ) for an habitation of God through the Spirit. We are, according to the testimony of another apostle, a spiritual house, in which sacrifices and offerings of thanksgiving and obedience are continually brought unto God. In this chosen Temple God has His rest and His joy. This is the glorious gospel: God in Christ, we in Christ, Christ in us. Thus we have seen that the tabernacle was a picture of heaven, a type of Christ Jesus, and of Christ Jesus in the saints. And therefore, when Jesus Christ comes again with His saints, it will be said, Lo, the tabernacle of God with men. True, there is a locality where Christ and His saints have their abode. But the glory and substance of that heavenly place in the Lord Jesus, one with the saints. (A Saphir.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. A minister of the sanctuary] . A public minister of the holy things or places. The word , from , public, and , a work or office, means a person who officiated for the public, a public officer; in whom, and his work, all the people had a common right: hence our word liturgy, the public work of prayer and praise, designed for the people at large; all having a right to attend it, and each having an equal interest in it. Properly speaking, the Jewish priest was the servant of the public; he transacted the business of the people with God. Jesus Christ is also the same kind of public officer; both as Priest and Mediator he transacts the business of the whole human race with God. He performs the holy things or acts in the true tabernacle, HEAVEN, of which the Jewish tabernacle was the type. The tabernacle was the place among the Jews where God, by the symbol of his presence, dwelt. This could only typify heaven, where God, in his essential glory, dwells, and is manifest to angels and glorified saints; and hence heaven is called here the true tabernacle, to distinguish it from the type.

Which the Lord pitched] The Jewish tabernacle was man’s work, though made by God’s direction; the heavens, this true tabernacle, the work of God alone, and infinitely more glorious than that of the Jews. The tabernacle was also a type of the human nature of Christ, Joh 1:14: And the word was made flesh, and dwelt among us, and tabernacled among us; for, as the Divine presence dwelt in the tabernacle, so the fulness of the Godhead, bodily, dwelt in the man Christ Jesus. And this human body was the peculiar work of God, as it came not in the way of natural generation.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 which, according to Suidas, is compounded of two words, to lhion vel , 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 Gods published, settled King, the Lord Administrator of all things in his kingdom, agreeably to what he foretold, Psa 2:6,7; 110:1; compare Act 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 , of holies. Some refer this to persons, as noting saints, of whom he is the Ruler and Governor, Rev 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, Heb 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, Col 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, 1Co 3:16,17; 2Co 6:16; compare Eph 2:20,21; 1Pe 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, Hag 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, Jer 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 Gods 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 Christs session in glory; for thence he doth, as the honourable and glorious Administrator of Gods church, order and manage all on it according to his will, having settled in his true tabernacle a ministry, Eph 4:8-13, covenant, as below, Heb 8:6-13, service, Heb 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; 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. Mat 16:16,18. It is his rest for ever, here he will dwell, for he hath desired it, and will make it glorious, Heb 12:26-28; Psa 132:14; Isa 11:10; Rev 21:1-27.

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. ministerThe Greekterm implies priestly ministry in the temple.

the sanctuaryGreek,“the holy places”; the Holy of Holies. Here the heavenlysanctuary is meant.

the truethe archetypaland antitypical, as contrasted with the typical and symbolical (Heb9:24). Greek “alethinos” (used here) isopposed to that which does not fulfil its idea, as for instance, atype; “alethes,” to that which is untrue andunreal, as a lie. The measure of alethes is reality; that ofalethinos, ideality. In alethes the idea corresponds tothe thing; in alethinos, the thing to the idea [KALMISin ALFORD].

tabernacle (Heb9:11). His body. Through His glorified body as thetabernacle, 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 uswho are “members of His body, of His flesh, and of His bones.”This tabernacle answers to the heavenly Jerusalem, where God’svisible presence is to be manifested to His perfected saintsand angels, who are united in Christ the Head; in contradistinctionto His personal invisible presence in the Holy of Holiesunapproachable save to Christ. Joh1:14, “Word . . . dwelt among us,” Greek,“tabernacled.”

pitchedGreek,“fixed” firmly.

not manas Moses (Heb8:5).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

Minister (). See on Rom 13:6; Phil 2:25.

Of the sanctuary ( ). “Of the holy places” ( ), without any distinction (like Heb 9:8; Heb 10:19; Heb 13:11) between the holy place and the most holy place as in 9:2f.

Of the true tabernacle ( ). By way of explanation of . For see Mt 17:4 and (2Co 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the “genuine” tabernacle and see Joh 1:9 for .

Pitched (). First aorist active indicative of , old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Nu 24:6.

Fuente: Robertson’s Word Pictures in the New Testament

A minister [] . Sat down as a minister. From an old adjective leitov or leitov (found only in this compound), belonging to the people, and ergon work. Hence, originally, the service of the state in a public office. In LXX and N. T. leitourgov minister, leitourgein to minister, and leitourgia ministry are used both of priestly service to God and of service to men. Leitourgia in LXX rarely of the service of the priests, often of the Levites. See 1Ki 1:4; 1Ki 19:21; 2Ki 4:43; 2Ki 6:15. Leitourgouv Heb 1:7, in the general sense of servants of God. Of the sanctuary [ ] . The heavenly sanctuary. Ta agia the most holy place, Heb 9:8, 12, 25; Heb 10:19; Heb 13:11. Comp. agia ajgiwn holy of holies, Heb 9:3. %Agia holy places generally, but with special reference to the innermost sanctuary, Heb 9:24.

The true tabernacle [ ] . Explanatory oftwn aJgiwn. The form of expression is emphatic : the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For ajliqinov real, genuine, see on Joh 1:9. Skhnh a tent. For different shades of meaning, comp. Mt 17:4; Luk 16:9; Act 7:43. In this epistle always of the tabernacle in the wilderness.

Fuente: Vincent’s Word Studies in the New Testament

1) “A minister of the sanctuary,” (ton hagion leitourgos) “A service-minister of the holy things,” that pertain to the church, called from among the Gentiles as a worship and service people for his name sake, Joh 3:35; Mat 28:18-20; Eph 1:20-23; Eph 3:21; Heb 9:8; Heb 9:11-12; Heb 9:24.

2) “And of the true tabernacle,” (kai tes skenes tes alethines) “Even of the true tabernacle,” the one of which the tabernacle in the wilderness was only a temporary type. Moses pitched the wilderness tabernacle and old testament covenant, an order of religious services, but Jesus pitched the true tabernacle (house of God, the church), Heb 3:1-6; Heb 9:11; The house Jesus built and left on earth is the church, the true temporary earthly center of worship and service today, Mar 13:34-37; 1Ti 3:15; Eph 2:19-22; Eph 3:9-10; Eph 3:21.

3) “Which the Lord pitched, and not man,” (hen epeksen ho kurios ouk anthropos) “Which (true tabernacle) the Lord erected – not man; The term pitched” was used with regards to a temporary dwelling or abiding place. Moses pitched the “tent-tabernacle” in the wilderness, in and about which the Mosaic, Levitical program of worship was Divinely established, pointing to man’s need of a Saviour and how to receive him. It was temporary in the sense that it was to last, till Jesus came, then cease its program of worship and service, Gal 3:19-24.

Our Lord pitched his “true tabernacle,” the church, on the shores of Galilee – North of Jerusalem and Judea, Mat 4:17-19; Mat 16:18; Joh 3:28-29; Joh 20:21; Mat 28:18-20; Act 1:8; Act 20:28; Eph 5:25. One day he is to return for his church that he now indwells, for which he intercedes, 2Co 11:1-2; Rev 19:5-9.

A ROYAL MEDIATOR

Sometimes there were more kings than one at Sparta, who governed by joint authority. A king was occasionally sent to some neighboring state in character of a Spartan ambassador. Did he, when so sent, cease to be a king of Sparta, because he was also an ambassador? No, he did not divest himself of his regal dignity, but only added to it that of public deputation. So Christ, in becoming man, did not cease to be God; but though He ever was, and still continued to be, king of the whole creation, acted as the voluntary Servant and Messenger of the Father.

-III. of Truth

Fuente: Garner-Howes Baptist Commentary

2. Of the sanctuary, or, literally, of holy things, etc. The word is to be taken, as being in the neuter gender; and the Apostle explains himself by saying, of the true tabernacle. (128)

But it may be asked, whether the tabernacle built by Moses was a false one, and presumptuously constructed, for there is an implied contrast in the words? To this I answer, that to us mentioned here is not set in opposition to what is false, but only to what is typical; as we find in Joh 1:17, “The law was given by Moses, but grace and truth came by Jesus Christ.” Then the old tabernacle was not the empty inventions of man, but the effigy of the heavenly tabernacle. As, however, a shadow differs from the substance, and the sign from the thing signified, the Apostle denies it to have been the true tabernacle, as though he had said, that it was only a shadow.

Which the Lord pitched, or, fixed, etc. What does the Apostle mean by locating Christ’s priesthood in heaven? For doubtless he suffered on earth, and by an earthly blood he atoned for our sins, for he derived his origin from the seed of Abraham; the sacrifice of his death was visible; and lastly, that he might offer himself to the Father, it was necessary for him to descend from heaven to the earth, and as man to become exposed to the sorrows of this mortal life, and at length to death itself. To all this I reply, that whatever of an earthly kind appears at first sight to be in Christ, it is to be viewed spiritually by the eye of faith. Thus his flesh, which proceeded from the seed of Abraham, since it was the temple of God, possessed a vivifying power; yea, the death of Christ became the life of the world, which is certainly above nature. The Apostle therefore does not refer to what belongs peculiarly to human nature, but to the hidden power of the Spirit; and hence it is, that the death of Christ has nothing earthly in it. When therefore we speak of Christ, let us learn to raise up all our thoughts to the kingdom of God, so that no doubt may remain in us.

Nearly to the same purpose is the language of Paul in 2Co 5:1; he calls God the builder of this tabernacle, in order to set forth its stability and perpetuity; for, on the other hand, what is built by men’s hands, is unstable, and at last sure to perish. But he says this, because redemption was truly a divine work, attained by the death of Christ; and in this the power of Christ manifested itself in a wonderful manner.

(128) It is better to take “holy things” as designating the holy duties of the priest, afterwards specified when the offering of gifts and sacrifices is mentioned, than as signifying “the sanctuary.” Christ is a priest and a minister in sacred things, and a minister in the true tabernacle. He has holy things to do, and he does them, not in the shadowy and typical tabernacle, but in that which is real and celestial.

We find, that the word in the next chapter means the holiest place, accompanied as here with the article, Heb 9:8, and without the article, the holy place or the sanctuary, Heb 9:2. So then if this meaning be taken, the rendering here ought to be, “the minister of the holiest;” and then “tabernacle” is used as including the whole building, as in chapter 9:2. But the context here seems to favor the former meaning. The version of Doddridge is, “A minister of holy things.” — Ed.

Fuente: Calvin’s Complete Commentary

(2) Of the sanctuary.The word here rendered minister (see Heb. 1:7; Heb. 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 itwhether 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 Heb. 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 (Heb. 9:2-4). It is not certain that in this place we need go beyond this point, though in Heb. 9:12 the more developed thought may require a closer interpretation. The Holy of Holies is the place of Gods immediate presence; the Tabernacle, that of Gods 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 Exo. 33:7. The word rendered true (which occurs again in Heb. 9:24; Heb. 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 Joh. 1:9.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. A minister A performer of sacred rites.

The sanctuary Literally, the holy places, namely, in the tabernacle or temple.

The true tabernacle The genuine, real tabernacle, of which the earthly tabernacle is but a shadow, a copy after a pattern in the skies, Heb 8:5.

Pitched A tabernacle is simply a tent; and the Greek word for pitched is fastened together; designating the fastening of the different parts so as to form or construct the tent. Our word, to pitch, rather refers to fixing or pitching upon the spot and placing the tent there. Hence the Greek term describes, more beautifully than does the English, the formation or building by divine power of the heavenly tabernacle.

Not man Who built, indeed, the earthly, but not the heavenly, tabernacle.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.’

And in this new position He is a minister (leitourgos – official state appointee but used of priestly service in LXX, therefore God’s official appointee) of the heavenly sanctuary, the true tabernacle where the perfect work necessary for our continuing salvation can be accomplished. This is the true tabernacle of which the earthly was but a copy. It is the heavenly tabernacle, pitched by God and not man, without fault, permanent and secure and necessarily perfect. It is the tabernacle which will never need again to be removed. It is in Heaven itself indicating the place of God’s presence on His throne. There is therefore not only a new and superior High Priest, but He ministers in a superior sanctuary and a superior tabernacle. This High Priest does not involve Himself with copies and shadows. He ministers within the real thing, in Heaven itself.

‘The sanctuary’ was the place where God could be met with, thus here it is the place where God is present in His glory (Heb 9:24; Heb 10:19; Psa 102:19).

‘The true (as contrasted with the copy) tabernacle which the Lord pitched.’ Some have seen this as indicating Christ’s body through His incarnation (compare Joh 2:21). That was also made without hands (see Heb 9:11; compare Mar 14:58), and the heavenly veil is spoken of as Christ’s flesh (Heb 10:19-20). But that interferes with the picture here, for Christ is seen as the minister of the tabernacle. The picture seems more to indicate the perfect divine provision for approach to God in Heaven, ‘the greater and more perfect tabernacle not made with hands, that is, not of this creation’ (Heb 9:11 compare Act 7:48), where genuine reconciliation and atonement could be made. It would then be seen as explaining the idea of the true sanctuary and as including the aspect of intercession. As such it is His holy ‘dwellingplace’ (the literal meaning of ‘tabernacle’ in the Old Testament) which includes the sanctuary. This was what the tabernacle had indicated on earth, God’s dwellingplace in His extreme holiness, but then with His approachability limited by the veil. Now ‘the true tabernacle’ is God’s dwellingplace in Heaven, and the veil is removed. The holy God can be approached directly, through Jesus.

If ‘the Lord’ here is seen as signifying Jesus, as it appears to do in Hebrews outside quotations (Heb 2:3; Heb 7:14), that would seem to count against the tabernacle as here representing His body.

It should be noted that here reference is made to the tabernacle not the temple. The tabernacle was the ‘perfect’ representation of what it symbolised, being itself temporary and passing, awaiting the better tabernacle, of which it was a copy, pointing upward to the heavenly. It made no claim to permanence. It was suitable for those whose presence on earth was temporary, but who were looking for something better.

The temple on the other hand was of man’s devising (2Sa 7:5-7). Man wanted God and himself to be firmly lodged permanently on earth. It is true that Solomon did recognise that God was in Heaven and that even the Heaven of heavens could not contain Him (1Ki 8:27). But he wanted his temple to be a gateway to Heaven (1Ki 8:29, etc.), while being a permanent fixture on earth. Now, says the writer, all this is done away. We must desert the earthly for the heavenly. We must away with the temple and seek to God’s tabernacle in Heaven. That was what Ezekiel’s heavenly temple descending to earth had symbolised, a temple not made with hands and not of this creation to which Israel should look. Now its message was being fulfilled.

On the other hand the explanation may be even simpler. If the writer had little connection with the temple, but a deep knowledge of the Law of Moses, this would well explain why he thought in terms of the latter, seeing it as the true original. For as we have seen earlier much of his teaching connects directly with the Pentateuch (e.g. Heb 3:7-19), and it was the Law there that would be quoted against him. He appears little interested in the Temple. Some have suggested that this might be because he wrote some time after the temple had been destroyed. But in view of the strong arguments for his case which he could have drawn from that destruction, this does not seem likely.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 8:2. A minister of the sanctuary, , of holy things, which seems preferable. In the next clause the apostle speaks of the holy places; and from that clause we are to borrow the word , and to understand him as Christ’s being a minister of the true holy things, and of the true, that is, the heavenly sanctuary. See Heb 8:5; Heb 9:1; Heb 9:11; Heb 9:24. Joh 1:14; Joh 2:19.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 8:2 . Declaration of the capacity in which Christ has sat down at the right hand of God: as a sacrificing priest of the true sanctuary and tabernacle, which the Lord erected, not a man. Heb 8:2 is to be joined without any comma to Heb 8:1 . For only the qualification of the . . ., Heb 8:1 , which is first added by means of Heb 8:2 , not merely the fact of the in itself, since this had already been often mentioned in the epistle, contains the new main feature which the author aims at bringing into prominence.

] is not masculine (Oecumenius: , Primasius, Cajetan, Schulz, Paulus, Stengel) but neuter ; it denotes, however, neither the holy things (Luther, Hunnius, Balduin), nor that which is required for the priestly service (Seb. Schmidt, Braun, Rambach, Ewald), nor “such holy things as stand in essential relation to the ” (Kurtz), but the sanctuary (according to Erasmus, Jac. Cappellus, Bhme, Stuart, Bloomfield, Bisping, Delitzsch, Riehm, Lehrbegr. des Hebrerbr . p. 513; Alford, Maier, and others, specially : the Most Holy Place), in which (or: in regard to which ) the priestly service is performed . Comp. Heb 9:8 ; Heb 9:12 ; Heb 9:24-25 , Heb 10:19 , Heb 13:11 .

Synonymous with is the , added by way of elucidation; and from the adjective of the latter, , we have also to supply in thought the corresponding adjective (comp. Heb 9:24 ) to the foregoing . For even the earthly high priest was a ; only a he was not.

] Comp. , Heb 10:11 , and , Heb 8:6 ; Heb 9:21 ; Phi 2:17 ; Luk 1:23 . With the classic writers, denotes the bearer of any public office, or office of the State. In the general sense of a “servant” it stands Heb 1:7 ; Rom 13:6 ; Phi 2:25 . But already with the LXX. (Neh 10:39 ; cf. Sir 7:30 , al .) it is spoken specially of him who discharges priestly service. In accordance therewith it has here, too (comp. Heb 8:3 ), as well as Rom 15:16 , the signification: sacrificing priest .

] The is called true , not in opposition to the false , but as the archetype [85] existing in heaven in contrast with the earthly image of the same (Heb 8:5 ), which latter, as is always the case with the copy in relation to the original, could be only something imperfect.

] Comp. Exo 33:7 .

] is here God , as elsewhere in our epistle only in the O. T. citations.

, ] Comp. , Heb 9:11 ; , Heb 9:24 .

[85] Comp. Wis 9:8 : , , .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

Ver. 2. A minister of the sanctuary ] . Or, a public officer, an agent for the saints, about holy things.

Which the Lord pitched ] Christ’s body was conceived in the virgin’s womb, not by human generation, but by divine operation. SeeHeb 9:11Heb 9:11 ; Joh 1:14 . He was the stone cut out of the mountain without hands,Dan 2:34Dan 2:34 ; the rose of Sharon that grows without man’s care, Son 2:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 .] minister ( , . Schol. in Demosth. Lept. The LXX use the verb and subst. to express the Heb. and , in reference to the sacerdotal service in the sanctuary: see, for the verb, Exo 28:31 ; Exo 28:39 ( Exo 28:35; Exo 28:43 ); Exo 29:30 ; Exo 35:18 ; Deu 3Deu 3 Kings 8:11; 1Ch 6:32 ; 2Ch 13:10 ; Eze 44:27 , where we have : Eze 45:4 al.: and for the subst., Neh 10:39 ; Isa 61:6 ; Sir 7:30 ) of the holy places ( is taken as mase by in Thl., and by c., . But and are very different things. The is subordinate to those whose minister he is, as in Jos 1:1 , : see also 2Ki 13:18; 2 Kings 3 Kings 10:5; 4 Kings 4:43; Heb 6:15 ; 2Ch 9:4 . See also Num 3:6 ; Num 18:2 . It is taken by Luther ( und ist ein pfleger der heiligen Guter ) as importing holy things , as it seems to be in Philo, Leg. Alleg. iii. 46, vol. i. p. 114, . , and De Profug. 17, p. 560, . , . But this does not seem to answer to the usage of in our Epistle. Cf. reff., in which imports the holy place, i. e. the holy of holies. It does not seem necessary to supply any thing after , as , or : this distinction is brought out by what follows. As yet Christ is spoken of as being in common with the Levitical priests . See below), and of the true (archetypal, only true , as so often in St. John, and in one passage of St. Luke, Luk 16:11 ; see reff. The difference between and is well sketched by Kahnis, Abendmahl, p. 119, cited in Delitzsch: “ excludes the untrue and unreal, that which does not fulfil its idea. The measure of is reality, that of ideality. In , the idea corresponds to the thing, in , the thing to the idea”) tabernacle, which the Lord (here evidently the Father: see note on ch. Heb 12:14 ) pitched (the usual LXX word of fixing the tabernacle, or a tent: see reff. And so m the classics: e. g. Herod. vi. 12, and many examples in Bleek and Wetst. It is used similarly of the heaven in Isa 42:5 , ), not (any) man (not , which would be the literal way of expressing ‘not man,’ generically: because by the indefinite , anarthrons, every individual man is excluded. It is an important question, symbolically considered, whether any and what distinction is intended by the Writer, between and . Delitzsch, in loc., has gone into it at length, and Hofmann has treated of it in two places especially, Weiss. u. Erf. ii. 188 ff. and Schriftb. ii. 1. 405 f. Both are agreed that betokens the immediate, immaterial presence of God, the veritable Holy of Holies, beyond, and approached through, the heavens, ch. Heb 4:14 . But as regards , they differ. Hofmann maintains it to be the glorified body of Christ, and argues that it alone will satisfy such expressions as that in ch. Heb 9:11 , : in order to satisfying which, this must belong to the new creation, the , which commences with the glorification of Christ. This glorified body of His is the new and abiding temple of God, in which He dwells and meets with us who are united to and have put on that glorified body, our house, eternal in the heavens: for so Hofmann interprets 2Co 5:1 ff. On the other hand, Delitzsch controverts this view as inconsistent with the symbolism in ch. Heb 9:11-12 , where Christ . , taking this connexion of the words: and also with our Heb 8:5 , where the Mosaic tabernacle is set forth as the representation and shadow of the heavenly. Accordingly, he believes the , here to be the heavenly Jerusalem, the worship-place ( Anbetungssttte ) of blessed spirits ( Psa 29:9 ) and of those men who have been rapt in vision thither (Isa 6 ), the of Rev 15:5 , the place where God’s visible presence (in contradistinction to His personal and invisible presence in the ) is manifested to His creatures angelic and human. See much more, well worth studying, in his note here.

In weighing these two opinions, I own they seem to me to run into one, and of that one by far the larger component is on Hofmann’s side. For what is the heavenly Jerusalem? What, but the aggregate, in their persons and their glorious abiding-place, of the triumphant saints and servants of God? And what is this aggregate, but the mystical body, of which Christ is the Head and they are the members, in its fulfilment and perfection? That glorified body of His, in which they are accepted before God, and in which as a heavenly temple, they serve God, and God dwells, He has passed through, not by passing out of it, but by finally establishing it as an accomplished thing in God’s sight, and in and as proceeding forth from it carrying on his intercession and in the itself. See more on this subject, ch. Heb 9:11 ; and the views of Bleek, Tholuck, al.: also a sermon of Schleiermacher’s on the text, vol. ii. of his Predigten, p. 504. The idea of the being the body of Christ is found in Joh. Philoponus (Cent. vii.) on Gen 1 (in Bleek): , “ . ,” , , , , , , . It is also the view of Beza, Gerhard, Owen, Bengel, al.).

Fuente: Henry Alford’s Greek Testament

Heb 8:2 . “a minister of the [true] holy place and of the true abernacle which the Lord pitched, not man”. not = as cumenius translates, but as in Heb 9:8 ; Heb 9:12 ; Heb 9:25 ; Heb 10:19 ; Heb 13:11 = of Heb 9:3 . In Heb 9:2-3 , the outer part of the tabernacle is called , the inner , but Heb 8:8 is conclusive proof that without addition was used for the holiest place. cf. note on Heb 1:14 . , the ideal, antitypal tabernacle; . used as in the fourth gospel in contrast not to what is false, but to what is symbolical. It is to be taken with as well as with . Cf. Bleek; and see Heb 9:11 , , which is the equivalent of the clause added here, , . See also Mar 14:58 and the striking words of Wis 9:8 . In a different sense in Num 24:6 , . According to the fifth verse, man pitched a tabernacle which was a shadow of the true, and the very words in which was uttered the command so to do, might have reminded the people that there was a symbolic and a true tabernacle.

Fuente: The Expositors Greek Testament by Robertson

Minister. Greek. leitourgos. App-190.

sanctuary. Literally the Holies, i.e. the Holy of Holies. Compare Heb 9:3. Greek. hagion. Neut. Used ten times in Hebrew: Heb 8:2, Heb 9:1, Heb 9:2, Heb 9:3, Heb 9:8, Heb 9:12, Heb 9:24, Heb 9:25; Heb 10:19; Heb 13:11.

true. Greek. alethinos. App-175.

tabernacle = tent. Greek. skene.

LORD. App-98.

pitched. Greek. pegnumi. Only here.

and. Omit.

man. Greek. anthropos. App-123.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] minister ( , . Schol. in Demosth. Lept. The LXX use the verb and subst. to express the Heb. and , in reference to the sacerdotal service in the sanctuary: see, for the verb, Exo 28:31; Exo 28:39 (Exo 28:35; Exo 28:43); Exo 29:30; Exo 35:18; Deu 17:12; Deuteronomy 3 Kings 8:11; 1Ch 6:32; 2Ch 13:10; Eze 44:27, where we have : Eze 45:4 al.: and for the subst., Neh 10:39; Isa 61:6; Sir 7:30) of the holy places ( is taken as mase by in Thl., and by c., . But and are very different things. The is subordinate to those whose minister he is, as in Jos 1:1 , : see also 2Ki 13:18; 2 Kings 3 Kings 10:5; 4 Kings 4:43; Heb 6:15; 2Ch 9:4. See also Num 3:6; Num 18:2. It is taken by Luther (und ist ein pfleger der heiligen Guter) as importing holy things, as it seems to be in Philo, Leg. Alleg. iii. 46, vol. i. p. 114, . , and De Profug. 17, p. 560, . , . But this does not seem to answer to the usage of in our Epistle. Cf. reff., in which imports the holy place, i. e. the holy of holies. It does not seem necessary to supply any thing after , as , or : this distinction is brought out by what follows. As yet Christ is spoken of as being in common with the Levitical priests . See below), and of the true (archetypal, only true, as so often in St. John, and in one passage of St. Luke, Luk 16:11; see reff. The difference between and is well sketched by Kahnis, Abendmahl, p. 119, cited in Delitzsch: excludes the untrue and unreal, that which does not fulfil its idea. The measure of is reality, that of ideality. In , the idea corresponds to the thing, in , the thing to the idea) tabernacle, which the Lord (here evidently the Father: see note on ch. Heb 12:14) pitched (the usual LXX word of fixing the tabernacle, or a tent: see reff. And so m the classics: e. g. Herod. vi. 12, and many examples in Bleek and Wetst. It is used similarly of the heaven in Isa 42:5, ), not (any) man (not , which would be the literal way of expressing not man, generically: because by the indefinite , anarthrons, every individual man is excluded. It is an important question, symbolically considered, whether any and what distinction is intended by the Writer, between and . Delitzsch, in loc., has gone into it at length, and Hofmann has treated of it in two places especially, Weiss. u. Erf. ii. 188 ff. and Schriftb. ii. 1. 405 f. Both are agreed that betokens the immediate, immaterial presence of God, the veritable Holy of Holies, beyond, and approached through, the heavens, ch. Heb 4:14. But as regards , they differ. Hofmann maintains it to be the glorified body of Christ, and argues that it alone will satisfy such expressions as that in ch. Heb 9:11, : in order to satisfying which, this must belong to the new creation, the , which commences with the glorification of Christ. This glorified body of His is the new and abiding temple of God, in which He dwells and meets with us who are united to and have put on that glorified body, our house, eternal in the heavens: for so Hofmann interprets 2Co 5:1 ff. On the other hand, Delitzsch controverts this view as inconsistent with the symbolism in ch. Heb 9:11-12, where Christ . , taking this connexion of the words: and also with our Heb 8:5, where the Mosaic tabernacle is set forth as the representation and shadow of the heavenly. Accordingly, he believes the , here to be the heavenly Jerusalem, the worship-place (Anbetungssttte) of blessed spirits (Psa 29:9) and of those men who have been rapt in vision thither (Isaiah 6),-the of Rev 15:5,-the place where Gods visible presence (in contradistinction to His personal and invisible presence in the ) is manifested to His creatures angelic and human. See much more, well worth studying, in his note here.

In weighing these two opinions, I own they seem to me to run into one, and of that one by far the larger component is on Hofmanns side. For what is the heavenly Jerusalem? What, but the aggregate, in their persons and their glorious abiding-place, of the triumphant saints and servants of God? And what is this aggregate, but the mystical body, of which Christ is the Head and they are the members, in its fulfilment and perfection? That glorified body of His, in which they are accepted before God, and in which as a heavenly temple, they serve God, and God dwells, He has passed through, not by passing out of it, but by finally establishing it as an accomplished thing in Gods sight, and in and as proceeding forth from it carrying on his intercession and in the itself. See more on this subject, ch. Heb 9:11; and the views of Bleek, Tholuck, al.: also a sermon of Schleiermachers on the text, vol. ii. of his Predigten, p. 504. The idea of the being the body of Christ is found in Joh. Philoponus (Cent. vii.) on Genesis 1 (in Bleek): , . , , , , , ,- , . It is also the view of Beza, Gerhard, Owen, Bengel, al.).

Fuente: The Greek Testament

Heb 8:2. , of the holy things) the sanctuary, so called absolutely, the true, not made with hands, ch. Heb 9:8; Heb 9:12, Heb 10:19.-) namely, : so , Heb 8:6. We may say in Latin, but in a very solemn sense, officialis, officium.- , of the tabernacle) ch. Heb 9:11, note.- , of the true) ch. Heb 9:24.-, pitched, fixed) firmly.- , not man) as Moses, Heb 8:5.

Fuente: Gnomon of the New Testament

The second pre-eminence of our LORD Christ as our high priest, which the apostle calls over in this summary of his discourse, is contained in this second verse.

Heb 8:2. , , .

, minister. . Vulg. Lat., sanctorum. Rhem., of the holies. Syr., , of the holy house, or domus sanctuarii; of the house of the sanctuary. Sanctuarii, of the sanctuary, as we shall see. . Vulg. Lat., quod fixit Deus, which God hath fixed or pitched. Rhem., which our LORD pight; following the original as to the word . Syr. God and not a son of man. Some copies of the Vulgar Latin, Dominus.

Heb 8:2. A minister of the sanctuary, and of the true tabernacle, which the LORD pitched, and not man.

There are two parts of these words, expressing,

1. What is affirmed of our high priest; namely, that he was a minister of the sanctuary, and of the true tabernacle.

2. An amplification of what is so affirmed, by the description and distinction of this tabernacle; which the LORD fixed, and not man.

In the first also there are two things:

1. The assertion of his office; he is a minister.

2. The assignation and limitation of his discharge of that office; it is the sanctuary and true tabernacle.

1. It is affirmed that he is , a minister. Having declared the glory and dignity which he is exalted unto, as sitting down at the right hand of the throne of the Majesty in heaven, what can be further expected from him? There he lives, eternally happy in the enjoyment of his own blessedness and glory. Is it not reasonable it should be so, after all the hardships and miseries which he, being the Son of God, underwent in this world? Who can expect that he should any longer condescend unto office and duty? Neither generally have men any other thoughts concerning him. But where, then, would lie the advantage of the church in his exaltation, which the apostle designs in an especial manner to demonstrate? Wherefore unto the mention of it he immediately subjoins the continuation of his office. He is still , a public minister for the church.

is to minister, either with God or before God, as a priest for others; or for God, in the name of God towards others, as do magistrates and ministers of the gospel. And therefore all these sorts are called , or said to be . The LORD Christ is expressly spoken of here as a priest; it is a name of his priestly office, wherein he acts towards God. Nor is he anywhere called or said to be in any of his actings from God towards us; although he be said therein to be , Rom 15:8 : that is, he was so in the days of his flesh, but that name now no way belongeth unto him. He is not therefore styled a minister, because he executeth the purposes of God towards us, as Schlichtingius fancieth; but he acts towards God and before God on our behalf, according to the duty of a priest. He went into heaven to appear in the presence of God for us, and to discharge his office before God on our behalf. And it is granted also, that by virtue thereof he doth also communicate all good things from God unto us; for the whole administration of things sacred between God and the church is committed unto him. And we must observe, that,

Obs. 1. The LORD Christ, in the height of his glory, condescends to discharge the office of a public minister in the behalf of the church. We are not to bound our faith on Christ as unto what he did for us on the earth. The life and efficacy of the whole of his mediation depend on what he did antecedently thereunto, and what he doth consequently unto it; for in these things doth the glory of his love and grace most eminently appear. Antecedently unto what he did on earth, and to make way for it, there was his infinite condescension in assuming our nature. He was in the form of God, and in the eternal enjoyment of all the blessedness which the divine nature is essentially accompanied withal. Yet being thus rich, this was his grace, that for our sakes he became poor. This ineffable grace and love of Christ is the principal object of our faith and admiration, as it is declared by the apostle, Philippians season, to undertake the work of mediation; so now he hath resumed his glory, as to the manifestation of his divine power, and hath the highest addition of glory in his human nature, by his exaltation at the right hand of God, yet he continueth his care of and love towards the church, so as to discharge the office of a public minister in their behalf. As all the shame, reproach, misery, with death, that he was to undergo on the earth, deterred him not from undertaking this work; so all the glory which he is environed withal in heaven diverts him not from continuing the discharge of it.

2. There is a limitation of this ministration of our high priest, with respect unto its proper object, and that in a double expression. For he is a minister,

(1.) .

(2.) ‘.

(1.) He is so . The word may be either of the masculine or of the neuter gender, and so respect either persons or things. If it be taken in the former way, it is of the saints. And this is the ordinary sense of in the books of the New Testament, saints, or holy persons. But they cannot be here precisely intended; and the apostle useth this word frequently in another sense in this epistle. , from , of the neuter gender, may have a double signification:

[1.] Of holy things in general;

[2.] Of holy places:

[1.] Of things. So the Vulg. Lat. renders the word, sanctorum; which the Rhemists translate holies; that is, of holy persons or holy things. And ours place holy things in the margin. And the sense is true, if the signification of the word be extended unto all holy things; for the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification.

[2.] The inmost part of the tabernacle our apostle calls , Heb 9:3; that is, , the holy of holies, the most holy place. And absolutely he calls it , the holies, Heb 9:8; Heb 9:12; Heb 9:25; Heb 9:25; Heb 13:11. And in answer thereunto, he calleth our spiritual presence before God, whereunto we have an access by the blood of Christ, by the same name, Heb 10:19. And hence the word is rendered by sanctuary; particularly that part of the tabernacle whereinto the high priest entered alone, and that but once a year. Take this sanctuary properly and literally, and Christ was not the minister of it. He never entered into it, nor could, nor had any right so to do; because it belonged and was appropriated unto others, as our apostle declares, Heb 10:4.

Wherefore we must take our direction herein from the words following. For mentioning the whole tabernacle, as he doth here one part of it, namely, the sanctuary, he gives it a note of distinction from the old tabernacle of Moses, the true tabernacle. So must the sanctuary be distinguished from that of old. It is that which answers thereunto. And this is nothing but heaven itself. Heaven, not as considered absolutely, but as the place of Gods glorious presence, the temple of the living God, where the worship of the church is presented, and all its affairs transacted. This is called Gods sanctuary, Psa 102:19 : He looked down from the height of his sanctuary; from heaven did the LORD behold the earth. And so the apostle himself plainly interprets this place, Heb 9:24 : Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself.

And this is called the sanctuary, because there doth really dwell and abide all that was typically represented in the sanctuary below. And therein doth the LORD Christ discharge his priestly office for the good of the church. It was a joyful time with the church of old, when the high priest entered into the holy place; for he carried with him the blood wherewith atonement was made for all their sins. Yet he was quickly again to leave that place, and his ministration therein. But our high priest abides in the sanctuary, in the holy place, for ever, always representing the efficacy of the blood whereby atonement was made for all our sins. As no interposition between heaven and us should discourage us, while Christ is there ministering for us; so his being there will draw our hearts and minds thither continually, if so be we are really interested in his holy ministrations. These things are to some in darkness and obscurity; if not wholly out of their sight, yet out of their practice. In their faith, worship, and obedience, they find no concernment in the heavenly ministrations of this high priest. Things within the veil are hid from them. Yet would such persons be esteemed Christians. But the relief, the direction, the consolation, which true believers do or may, in the due exercise of faith, receive by the consideration hereof, are gracious and pleasant, yea, full of glory.

(2.) The second part of the limitation of the ministration of our high priest is in these words, , and of that true tabernacle; which is further described by its efficient cause, expressed both positively and negatively, which the LORD pitched, and not man.

Expositors generally agree that by true in this place, that which is substantial, solid, and abiding, is intended; for it is opposed unto that which is umbratile, transitory, and figurative. The old tabernacle could in no sense be said to be false, or deceiving; for it was an ordinance of God, set up and used by his appointment, and gave true directions unto its proper end. But it was figurative and typical, denoting somewhat that was to be the true and substantial tabernacle of God. So is the expression interpreted, Joh 6:32, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven; that is, spiritually substantial and abiding, nourishing the soul unto eternal life.

But what is the tabernacle here intended, deserves our diligent inquiry. And I find a fourfold sense to be given of these words, the true tabernacle:

[1.] Some (as Grotius) take it for this whole universe, the fabric of heaven and earth. This some, even among the heathen, have called the tabernacle and temple of God. This he hath made as it were to dwell in, as a certain fixed place for the manifestation of his glory. And whereas the ministry of Christ, at least as unto the effects of it, is not confined unto any certain place, above or below, to no material tabernacle or temple, the whole universe is called his tabernacle, as being that which is true, substantial, and abiding. And thus it may answer what is affirmed of all power being given unto him in heaven and in earth, and his being given to be the head over all things unto the church. I see nothing absurd in this opinion, nor contradictory unto the analogy of faith. But the design of the apostle in using these words and expressions, will not allow this to be his especial meaning; for somewhat he doth intend that the old tabernacle did typify and represent, which it did not the fabric of the universe, but that especial pattern which was showed unto Moses in the mount.

[2.] Some, with more probability, do judge that by the true tabernacle, the universal spiritual, catholic church, is intended; for this is compared expressly unto a tabernacle, Isa 33:20; Isa 54:2. And herein doth God dwell, and walk amongst men. Hereof Christ may be said to be the minister; for as he is the head of it, so he dwelleth in it. And it is undoubtedly in the behalf of this tabernacle that he continueth to administer in the holy place; and all the benefits of his ministration do redound hereunto. But yet all this doth not suffice to have the LORD Christ called the minister of this tabernacle. This, indeed, is that which he ministereth for; but it is not that which he ministereth by. The tabernacle and the things contained in it were the means of worship, and that which was materially employed in divine service; which the catholic church answereth not unto. Neither was the tabernacle of old, which is here alluded unto, a type of the church, but of Christ himself.

[3.] Most expositors take the tabernacle, as they do the sanctuary, for heaven itself. And they would have the word true, by a zeugma, to belong unto the sanctuary as well as unto the tabernacle; which we have also before allowed. But yet this proveth not that the sanctuary and the tabernacle must be the same, though both be equally true in the same sense. This way go the Greek expositors, as Chrysostom, Theophylact, and OEcumenius, on the place. And because this tabernacle is said to be fixed of God, Chrysostom reproacheth them who say that the heavens do move and are spherical, though he never had a prophetical dream of the Copernican hypothesis, But yet, as Beza well observes, they forsook their own interpretation on Heb 9:11-12, where the tabernacle is spoken of in the same sense that here it is. But besides the reasons that shall be given immediately for another interpretation, two things will not comply with this: For,

1st. There is no reason why the apostle should express the same thing, first under the name of the sanctuary, and then of a tabernacle.

2dly. There is no especial reason why it should be added peculiarly concerning the heavens, which God hath fixed, and not man; for this was never questioned.

[4.] I say, therefore, that by this true tabernacle, the human nature of the LORD Christ himself is intended. Hereof he is the minister; herein doth he minister before God above. For,

1st. Hereof the old tabernacle was a type. Thence is the expression taken, and thereunto is opposition made in the epithet, true. This, therefore, is our best direction and rule in the interpretation of this expression. For look what that type did signify, what was to be the substantial antitype of it, that is the true tabernacle, whereof the LORD Christ is the minister; for all agree that it is called true in opposition and answer unto that which was umbratile and figurative. Now that tabernacle was not erected to be a type of heaven, nor is any such thing intimated in the Scripture. A token, pledge, and means it was, of Gods presence with his people here on earth, of his nearness unto them; whence also he is said to dwell among them. But this he doth really and substantially only through Christ. He therefore alone is this true tabernacle. For,

2dly. In answer hereunto, when he was incarnate, and came into the world, it is said that , he fixed his tabernacle among us, Joh 1:14; that is the signification of the word which we have translated to dwell, because the tabernacle of old was the way and means of Gods dwelling among the people, in the pledges of his gracious presence. All that old curious structure, for a habitation for God, did only represent his taking our nature upon him, fixing his tent thereby among men. What was the pattern of this tabernacle, showed unto Moses on the mount, we must inquire, on Heb 8:5.

3dly. He himself called his own body his temple, with respect unto the temple of Jerusalem, which was of the same nature and use with the tabernacle, Joh 2:19-22. And this he did, because his body was that true, substantial temple and tabernacle whereof he was the minister.

4thly. That is the true tabernacle, which God truly and really inhabiteth, and on the account whereof he is our God. This was the nature, use, and end of the tabernacle of old. God dwelt therein, in the signs and pledges of his presence; and was on the account thereof the God of that people, according to the terms of the covenant between them, Exo 25:8; Rev 21:3. That, therefore, wherein God dwells really and substantially, and on the account whereof he is our God in the covenant of grace, that, and no other, is the true tabernacle. But this is in Christ alone; for in him dwelleth all the fullness of the Godhead bodily, Col 2:9. Thus the human nature of Christ is that true, substantial tabernacle, wherein God dwelleth personally.

5thly. He is the only way and means of our approach unto God in holy worship, as the tabernacle was of old; which we have elsewhere declared.

That alone which seems to be of any force against this interpretation, is,

That the human nature of Christ is that whereby he is the minister of this tabernacle; it cannot therefore be the tabernacle itself wherein he doth administer: and therefore the place of his abode must be intended by the tabernacle whereof he is the minister.

Ans. By the same rule it would follow, that because Christ is the high priest, he is not the sacrifice; for the priest and the sacrifice among men cannot be the same. Howbeit Christ offered himself only. And the reason of these things is, that he was in his own person, and what he did therein, to answer all those types of priest, sacrifice, altar, tabernacle, and what belonged thereunto. He was the body and substance of them all, Col 2:17. No one of them was able to represent the fullness of grace that was to be in Christ; therefore were there many of them ordained, and those of various sorts. And therefore his being eminently intended in one of them, no way hinders his being so in another. He was all in himself, priest, tabernacle, altar, and sacrifice.

Again; The efficient cause of this true tabernacle is declared, both positively and negatively; which the LORD pitched, and not man, . It is in the article confined unto the tabernacle, and extends not unto the sanctuary mentioned before; of the true tabernacle, which the LORD pitched. And hereby this tabernacle is distinguished from both the sanctuaries, the typical here below, and the real above, even heaven itself; for it was not of the same building with either of them, as the apostle declares, Heb 9:11.

, pitched, fixed. It is a word proper unto the erection and establishment of a tabernacle. The fixing of stakes and pillars, with the fastening of cords thereunto, was the principal means of setting up a tabernacle, Isa 54:2. The preparation of the human nature or body of Christ is that which is intended. A body hast thou prepared me, Heb 10:5. And this body was to be taken down, and folded up for a season, and afterwards to be erected again, without the breaking or loss of any part of it. This of all buildings was peculiar unto a tabernacle, and so was it with the body of Christ in his death and resurrection.

. The author of this work was the LORD. This is the word or name whereby the writers of the New Testament do express the name Jehovah. And whereas, in the revelation of that name, God declared that self-subsisting firmitude and unchangeableness of his nature, whereby he would infallibly give subsistence unto his word, and accomplishment unto his promises, the apostle hath respect unto it in this great work, wherein all the promises of God became yea and amen. How this tabernacle was prepared and fixed immediately by the Holy Ghost, acting the infinite power of God alone therein, I have at large elsewhere declared.

It is added negatively, and not man. Some suppose a pleonasm in the words, and that this expression is redundant; for to say it was pitched by God, sufficiently includes that it was not done by man. But the expression is emphatical, and the apostle hath an especial design in it; for,

1. The old tabernacle itself may in some sense be said to be pitched by God. It was done by his command, order, and direction, as were all other ordinances of his appointment. But it cannot be said that God pitched it, and not man; which excludes the whole service and ministry of man: for the ministry of men was used in the preparation, framing, and erection of it. But the pitching of this true tabernacle was the work of God alone, without any ministry or service of men: A body hast thou prepared me.

2. The apostle hath an especial respect unto the incarnation of Christ, without the concurrence of man in natural generation. This is expressed in answer unto that inquiry of the blessed Virgin, How shall this be, seeing I know not a man? Luk 1:34-35.

This was the true tabernacle, which the LORD pitched, and whereof Christ is the minister. And we may observe,

Obs. 2. That all spiritually sacred and holy things are laid up in Christ. All the utensils of holy worship of old, all means of sacred light and purification, were all placed and laid up in the tabernacle. And these were all patterns of the heavenly things themselves, which are all laid up in Christ, the true tabernacle. They are all enclosed in him, and it will be in vain to seek for them elsewhere. For,

Obs. 3. He hath the ministration of all these holy things committed unto him. He is the minister both of the sanctuary and tabernacle, and of all things contained in them. Herein he stands in no need of help or assistance; nor can any take his work out of his hand.

Obs. 4. The human nature of Christ is the only true tabernacle, wherein God would dwell personally and substantially. The dwelling of God with men was ever looked on as an infinite condescension. So Solomon expressed it, in his prayer at the dedication of the temple, But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain thee, 1Ki 8:27.

But there are various degrees of this condescension, various kinds of this inhabitation of God among men. Under the old testament, he dwelt in the tabernacle and temple, by many symbols and pledges of his glorious presence. Such in especial were the ark and mercy-seat; whence that which was done before the ark is said to be done before the LORD, Exo 30:8. This was, as Solomon expresseth it, a great condescension in the infinite, incomprehensible God; and there was a great glory accompanying this his presence. Under the new testament, God dwelleth in his saints by his Spirit, whereby they become a holy temple unto him. And of this inhabitation of God I have treated elsewhere. [2] But his dwelling in the human nature of Christ is quite of another nature than either of these; and his love with his condescension, inconceivably more conspicuous than in them.

[2] See vol. 2:232, 3:549, 4:383, of the authors miscellaneous works. ED.

Hence is that expression of our apostle: In him dwelleth all the fullness of the Godhead bodily, Col 2:9. It is not any sign or token, it is not any effect of the divine power, goodness, and grace, that dwells in him, but the fullness of the Godhead; that is, the divine nature itself. And this dwelleth in him bodily; that is, by the assumption of the body or the human nature into personal subsistence with the Son of God. How glorious should this be in our eyes! How did they admire the condescension of God of old, in his dwelling in the tabernacle and temple by the glorious signs of his presence! and yet was it all but a dark representation and shadow of this glorious love and grace, whereby he dwells in our nature in Christ.

Obs. 5. The church hath lost nothing by the removal of the old tabernacle and temple, all being supplied by this sanctuary, true tabernacle, and minister thereof. The glory and worship of the temple was that which the Jews would by no means part withal. They chose rather to reject Christ and the gospel than to part with the temple, and its outward, pompous worship. And it is almost incredible how the vain mind of man is addicted unto an outward beauty and splendor in religious worship. Take it away, and with the most you destroy all religion itself; as if there were no beauty but in painting; no evidence of health or vigor of body, but in warts and wens. The Christians of old suffered in nothing more, from the prejudice of the whole world, Jews and Gentiles, than in this, that they had a religion without temples, altars, images, or any solemnity of worship. And in later ages men ceased not, until they had brought into Christianity itself a worship vying for external order, ceremony, pomp, and painting, with whatever was in the tabernacle or temple of old; coming short of it principally in this, that that was of Gods institution for a time, this of the invention of weak, superstitious, and foolish men. Thus is it in the church of Rome. And a hard thing it is to raise the minds of men unto a satisfaction in things merely spiritual and heavenly. They suppose they cannot make a worse change, nor more to their disadvantage, than to part with what is a present object and entertainment unto their senses, fancies, carnal affections, and superstitions, for that which they can have no benefit by, nor satisfaction in, but only in the exercise of faith and love, inclining us to that within the veil. Hence is there at this day so great a contest in the world about tabernacles and temples, modes of worship and ceremonies, which men have found out in the room of them which they cannot deny but God would have removed; for so they judge that he will be satisfied with their carnal ordinances in the church, when the time is come that he would bear his own no longer. But unto them that believe Christ is precious And this true tabernacle, with his ministration, is more unto them than all the old pompous ceremonies and services of divine institution, much more the superstitious observances of human invention.

Obs. 6. We are to look for the gracious presence of God in Christ only. Of old all the tokens and symbols of Gods presence were confined unto and included in the tabernacle. There were they to be found, and nowhere else. Many altars the people of old did erect elsewhere, many high places they found out and prepared: but they were all sin and misery unto them; God granted his presence unto none of them all, Hos 8:11; Hos 12:11. And many ways there are whereby men may and do seek after the presence of God, after his favor, and acceptance with him, not in and by this true tabernacle: but they labor in vain, and spend their strength for that which doth not profit; neither the love, nor grace, nor goodness, nor mercy of God, is elsewhere to be found, nor can we by any other way be made partakers of them.

Obs. 7. It is by Christ alone that we can make our approach unto God in his worship. All sacrifices of old were to be brought unto the door of the tabernacle. What was offered elsewhere was an abomination to the LORD. With the instruments, with the fire, with the incense that belonged unto the tabernacle, were they to be offered, and not otherwise. And it is now by Christ alone that we have an access in one Spirit unto the Father, Eph 2:18. He is the only way of going to him, Joh 14:6. And it is in and by his blood that he hath consecrated a new and living way unto the holy place, Heb 10:19-20.

Obs. 8. It was an institution of God, that the people in all their distresses should look unto and make their supplications towards the tabernacle, or holy temple, 1Ki 8:29-30. And it is unto the LORD Christ alone, who is both the true tabernacle and the minister thereof, that we are to look in all our spiritual distresses.

Obs. 9. If any one else can offer the body of Christ, he also is the minister of the true tabernacle. For the LORD Christ did no more. He did but offer himself; and they that can offer him, do put themselves in his place.

Fuente: An Exposition of the Epistle to the Hebrews

minister: Heb 9:8-12, Heb 10:21, Exo 28:1, Exo 28:35, Luk 24:44, Rom 15:8

the sanctuary: or, holy things

the true: Heb 9:11, Heb 9:23, Heb 9:24

which: Heb 11:10, 2Co 5:1, Col 2:11

Reciprocal: Exo 26:1 – the tabernacle with ten curtains Exo 26:30 – rear up the tabernacle Exo 36:1 – for the service Exo 38:21 – tabernacle of testimony Psa 102:19 – the height Joh 2:21 – he Joh 6:55 – meat Act 7:44 – that he Rom 8:34 – who is even Gal 2:17 – is

Fuente: The Treasury of Scripture Knowledge

Heb 8:2. The building used in the Mosaic system was regarded as a sanctuary (holy place) and a tabernacle as truly as is the one in the service under Christ. The difference is in the description given in the rest of this verse. True tabernacle means that of which the first one was a type.

tched is defined by Thayer as follows: “To make fast, to fix; to fasten together, to build by fastening together.” The Lord directed the building of the Old Testament tabernacle, but it was made of literal material and the work was actually done by human hands (See Exodus 36-40.) The last tabernacle employed the services of man also, but the materials were not literal and the formation of the system was the handiwork of God.

Fuente: Combined Bible Commentary

Heb 8:2. A minister (the regular word for public work, and specially for priestly functions, Jer 33:21) of the sanctuary (the inner partthe holy of holies, as it is called in Heb 9:3; though elsewhere, as here, the holy place or the sanctuary simply, Heb 9:25; Heb 13:11) and of the true tabernacle (the outer part of the same erection, called in Heb 9:2 the first tabernacle) which the Lord pitched, not man. Christs place and work are described in terms taken from the divisions of the earthly copy of the spiritual or heavenly reality. The copy Moses pitched (Exo 33:7); the reality is the work of God Himself. The holy place is the immediate presence of God, distinguished from the tabernacle, where God is pleased to meet with men. Jesus Christ mediates for us in bothin the holy of holies of the Divine nature, while He welcomes and overshadows with His glorified humanity the whole company of the worshippers. Both are in the heavens, and in this double sphere Christ is acting as Priest and High Priest. And yet the spheres are really one. The veil having been removed by His incarnation and death, we all have free access to God. The Father Himself loveth us and gives us the right of entrance (Rom 5:2), because we have believed in the Son. … A minister of holy things (not of the holy places or place) is Luthers rendering; but it is not sanctioned by the usage of this Epistle, where the expression is applied only to the holy place, Heb 9:25, Heb 10:19, Heb 13:11. The same form (the neuter pl.), the holies, is clearly used of the holy of holies in Heb 9:8; Heb 9:12. In Heb 9:3 the holy of holies (probably a superlative, the most holy place) is also used for the inner sanctuary.

Fuente: A Popular Commentary on the New Testament

Heb 8:2. A minister , 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 Gods glorious presence, typified by the holy of holies of the Jewish tabernacle and temple, where were the mercy-seat and ark, the symbols of Gods 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 2

The true tabernacle. The spiritual kingdom of Christ is so designated in contradistinction from the tabernacle in which the religious services of the Israelites were performed, which was only ceremonial and temporary, and pitched by man.

Fuente: Abbott’s Illustrated New Testament

8:2 {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.

Fuente: Geneva Bible Notes

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles