Hebrews 8:2

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.

Hebrews 8:2. Τῶν ἀγίων λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἥν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος.

Λειτουρηγός, “minister.” Τῶν ἁγίων. Vulg. Lat., “sanctorum.” Rhem., “of the holies.” Syr., דְּבֵיתת קוּדְשָׁא, “of the holy house,” or “domus sanctuarii;” “of the house of the sanctuary.” “Sanctuarii,” “of the sanctuary,” as we shall see. ῞Ην ἔπηξεν ὁ Κύριος . Vulg. Lat., “quod fixit Deus,” “which God hath fixed” or “pitched.” Rhem., “which our LORD pight;” following the original as to the word Κύριος. Syr. אַלָהָא “God” וְלָא בַּי נָשָׁא “and not a son of man.” Some copies of the Vulgar Latin, “Dominus.”

Hebrews 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 λειτουργός, “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 λειτουργός , a “public minister” for the church.

Λειτουργέω 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 λειτουργοί, or said to be λειτουργῆσαι . 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 διάκονος in any of his actings from God towards us; although he be said therein to be διάκονος, Romans 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.) Τῶν ἁγίων .

(2.) Τῆς σκηνῆς τῆς ἀληθιν'ης.

(1.) He is so τῶν ἁγίων. 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 ἅγιοι 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. Τῶν ἁγίων , from ἅγια , 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 ἅγια ἁγίων, Hebrews 9:3; that is, קֹרֶשׁ הַקֵּדָשִׁים, the “holy of holies,” “the most holy place.” And absolutely he calls it ἅγια, “the holies,” Hebrews 9:8; Hebrews 9:12; Hebrews 9:25; Hebrews 9:25; Hebrews 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, Hebrews 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, Hebrews 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 God's glorious presence, the temple of the living God, where the worship of the church is presented, and all its affairs transacted. This is called God's sanctuary, Psalms 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, Hebrews 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, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ”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, John 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, Isaiah 33:20; Isaiah 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 Hebrews 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 God's 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 ἐσκήνωσε, “he fixed his tabernacle among us,” John 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 God's 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 Hebrews 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, John 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, Exodus 25:8; Revelation 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,” Colossians 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, Colossians 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,” ἥν ἔπηξεν ὁ Κύριος. It is in the article ἥν 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, Hebrews 9:11.

῎Επηξεν, “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, Isaiah 54:2. The preparation of the human nature or body of Christ is that which is intended. “A body hast thou prepared me,” Hebrews 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.

῾Ο Κύριος. 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?” Luke 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,” 1 Kings 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,” Exodus 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 author's miscellaneous works. ED.

Hence is that expression of our apostle: “In him dwelleth all the fullness of the Godhead bodily,” Colossians 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 God's 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 God's 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, Hosea 8:11; Hosea 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,” Ephesians 2:18. He is the only way of going to him, John 14:6. And it is in and by his blood that he hath “consecrated a new and living way” unto the holy place, Hebrews 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, 1 Kings 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.