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

Verse 2. - A minister of the sanctuary (τῶν ἁγίων, neuter, as in Hebrews 9:12, equivalent to "the holy places;" cf. Hebrews 9:8; Hebrews 10:19), and of the true tabernacle, which the Lord pitched, and not man. The sphere of Christ's priestly ministration (λειτουργὸς λειτουργεῖν, λειτουργία, being the recognized words in the LXX. and Josephus for denoting sacerdotal functions, - hence Liturgy) is thus in the first place pointed to as being a heavenly one, symbolized only by the earthly sanctuary. But what is the true tabernacle, in which Christ ministers? Are we to suppose that an actual prototype of the earthly tabernacle is regarded as existing locally beyond the sky? No; it is only implied that there are, in the suprasensuous sphere, facts and relations which are symbolized and made level to our comprehension by local imagery. Still, there may be conceived as present to the writer's mind an ideal picture of a heavenly temple, such as was seen in vision by prophets, and served to aid their conception of realities beyond their ken. Thus in Psalm 29, where the thunderstorm is described, the LORD is conceived, in the introductory and concluding verses, as enthroned above it in his heavenly temple, sitting there a King for ever, and worshipped by the "sons of God." Thus in 1 Kings 22:19 Michaiah sees in vision "the Loud sitting on his throne, and all the host of heaven standing by him, on his right hand and on his left." In Isaiah 6. this throne is seen as the distinct counterpart of the mercy-seat in the earthly temple, with the winged forms above it, and the "house" filled with the smoke of incense, and live coals upon the altar. Ezekiel's still more remarkable visions (Hebrews 1, 10, 11.) are in like manner enlargements of the idea of the Shechinah in the holy of holies (cf. also Psalm 11:4; Micah 1:2; Hebrews 2:20). Then the visions of St. John in the Revelation have the same basis; there is still seen a glorious counterpart above of the temple below; though now with new accessories, expressive of accomplished redemption. But that St. John's visions are meant only as imagery representing the incomprehensible is evident throughout, and especially from the ideal description of the holy city in Revelation 21, in which ver. 22 is peculiarly significant: "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it." In the same way is to be understood the "true tabernacle." If, as we may suppose, the writer had before his mind the prophetic visions of such a heavenly temple, he entertains them only as imaging spiritual facts and relations in the regions of eternity. "Which the Lord pitched," etc., may have reference to Isaiah 42:5, Ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας αὐτὸν, LXX.

8:1-6 The substance, or summary, of what had been declared was, that Christians had such a High Priest as they needed. He took upon himself human nature, appeared on earth, and there gave himself as a sacrifice to God for the sins of his people. We must not dare to approach God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for we are accepted only in the Beloved. In all obedience and worship, we should keep close to God's word, which is the only and perfect standard. Christ is the substance and end of the law of righteousness. But the covenant here referred to, was that made with Israel as a nation, securing temporal benefits to them. The promises of all spiritual blessings, and of eternal life, revealed in the gospel, and made sure through Christ, are of infinitely greater value. Let us bless God that we have a High Priest that suits our helpless condition.A minister of the sanctuary,.... 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.