Charles Ellicott Commentary Hebrews 8

Now of the things . . .—A better translation is, Now concerning the things of which we are speaking (literally, which are being said), this is the chief point. Opinion has been much divided regarding the meaning of the first Greek word—whether it should be understood as “summary” or as “chief point,” as each of these meanings is well supported by the usage of the language. The words connected with it, “concerning the things of which we are speaking,” would lead us to prefer the second rendering; and when the course of the argument is traced, we find it difficult to believe that the writer could express a summary of his thought in the words that follow.

Who is set.—A better translation is, who sat down. The words of Psalm 110:1 have been referred to Jesus in this way twice before (Hebrews 1:3; Hebrews 1:13), but their full significance for the present subject has not yet been completely explained. When we read in Hebrews 7:26, such an high priest became us, we must look to what precedes for the explanation—'such a one' as has already been portrayed.

Here the case is different, and the meaning of “such” is found in the description that the following words contain. The last verse of Hebrews 7:0 united the two predictions that pointed to Jesus as Priest and King, and the same thought is contained here, expressed in language that immediately recalls Hebrews 1:3.

A later passage (Hebrews 10:11–12) will show that the words “sat down” have additional significance. This significance involves a contrast with the continuous and ever-incomplete services of those who “stood before God” in His earthly sanctuary. The next verse must be closely connected with this one. This is because the contrast just mentioned does not imply that He no longer “ministers” on behalf of humankind (Hebrews 9:24). On the contrary, it is as 'a minister' of the sanctuary that He sat down on the right hand of God.

Of the sanctuary—the word here rendered “minister” (Hebrews 1:14) is very commonly used in the LXX. for the officiating priest. It is difficult, however, to decide on the meaning of the words here joined with it—whether they denote holy things or a holy place. If the latter, what is the distinction between this holy place and “the true tabernacle”?

The ordinary usage of the Epistle would suggest “holy place,” and perhaps the occurrence of both expressions in Hebrews 9:11-12 (where there is no doubt as to the translation) is sufficient to remove any hesitation here.

The “sanctuary,” therefore, will probably be the heavenly counterpart of the Holiest Place; the “true (or, real) Tabernacle,” the counterpart of the sacred Tent of Moses, containing both the Holy Place and the Holiest of all (Hebrews 9:2–4). It is not certain that in this place we need to go beyond this point, though in Hebrews 9:12 the more developed thought may require a closer interpretation.

The Holy of Holies is the place of God’s immediate presence; the Tabernacle, that of God’s appointed service. The latter is expressly mentioned here because special reference is to be made to its typical representation on earth; this is shown by the following words, which point to Exodus 33:7. The word rendered “true” (which occurs again in Hebrews 9:24; Hebrews 10:22) is full of interest, denoting that which is contrasted with everything shadowy or imperfect or merely typical; it is a word especially characteristic of the Gospel of St. John (see Note on John 1:9).

This verse and the three following confirm and illustrate the importance of the statement just made. The general course of thought appears to be as follows:—What stands “at the head” of what we are saying, and gives completeness to the whole, is, that we have a High Priest who ministers in heaven itself (Hebrews 8:1–2). For, whereas the very conception of high-priestly duty would, were He on earth, exclude Him from being a priest at all (Hebrews 8:3–4), like those who serve a copy of the heavenly things (Hebrews 8:5), He in heaven holds and exercises that more excellent ministry of which their service was a shadow and a type (Hebrews 8:6).

That this man have . . .—Better, that this High Priest also have somewhat to offer. If these words refer to the continued ministration in the heavenly sanctuary, the explanation is found in Hebrews 9:24; but the meaning may simply be that every high priest, and therefore the Lord Jesus, must have some sacrifice to present to God, this being (Hebrews 5:1) the very object of his appointment to the office.

For if he were . . .—The oldest Greek manuscripts and two important versions read, “If then He were”; and two other changes in the text of this verse also rest on high authority. In its correct form, the verse reads as follows: If then He were on earth, He would not even be a priest (that is, He would not be a priest at all), seeing there are those who according to law offer the gifts. The argument somewhat resembles that of Hebrews 7:13-14; there, however, the impediment is that of tribe; here the thought is that the place is preoccupied by men who by express command are bringing the gifts to God.

Who serve unto . . .—Better, men who serve a copy and shadow of the heavenly things. So in Hebrews 13:10 we read of those who serve the tabernacle. On the connection of thought, see Hebrews 8:3. “Copy,” not in the sense of perfect resemblance, but rather a token suggesting and designed to suggest the original. (See Note on Hebrews 9:23, where the same word is used.) “Shadow,” as the shadow has no substance or independent existence, but represents only the outline of an object. (Compare to Hebrews 10:1, where “shadow” is contrasted with the very image; and Colossians 2:17, where it is opposed to the body.) We must not confuse these words, “token” and “shadow,” with the pattern mentioned in Exodus 25:40, quoted later in this verse.

The heavenly things are the sanctuary and the tabernacle of Hebrews 8:2, the realities to which the true earthly tabernacle corresponded; their nature can be understood only when Christ has come as High Priest of the good things to come. (Hebrews 10:1.)

That every part of God’s earthly house might be a fitting emblem of spiritual truth to be later revealed, Moses was charged in all respects to follow the pattern which had been shown him in the mount (Exodus 25:40). Jewish tradition understood these words to imply the presentation of a heavenly tabernacle to the sight of Moses, as a model to be imitated with exactness; and Stephen’s words in Acts 7:44, according to the pattern which he had seen (the same word is used here), convey the same meaning. In itself, Exodus 25:40, when compared with Hebrews 8:9 in the same chapter, does not necessarily involve a visible representation.

But whether we think of a pattern shown in vision, or merely of explicit direction received by Moses, the meaning of the heavenly things remains the same. The view here presented of the Jewish tabernacle involves no depreciation, except in comparison with the good things to come. It was only a shadow; but it rises above all temples and symbols of human art and invention as being a shadow of the heavenly things.

Was admonished of God.—The words “of God” are not in the text, but are implied in “admonished.” (See the Note on Luke 2:26.) “Has been admonished:” another example of the writer’s characteristic mode of regarding Scripture (Hebrews 4:9).