In chapter 7, the writer had considered the superiority of the new priesthood. It follows that such a priesthood must have a superior priestly ministry. That it does is unfolded in 8:1-10:18. In the process, the letter reveals that the New Covenant underlies this newer priestly service.
In Hebrews 8:1-5, the writer of Hebrews discusses the place of Jesus’ ministry. The “main point” of this section is the High Priesthood of Christ, mentioned in 2:17-3:1 and developed in 4:14-7:28. The author of Hebrews opened this passage with a clear transitional statement: the point of what we are saying is this. The author wished to summarize what they had been teaching and go on to new ideas. By referring to the Lord Jesus as “a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens,” the author picked up the wording of 1:3 (cf. 10:12; 12:2).
1 Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2 a minister in the sanctuary and in the true tabernacle, which the Lord set up, not man. 3 For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. (NASB)
Key Takeaways:
- Jesus is at the right hand of God and has taken the place of glory, power, and excellence as a result of His faithful work
- The words “the main point” have the idea of the climactic or crowning point. This crowning point is the place where the Lord Christ ministers
- Jesus had accomplished the work whose completion the priests could only anticipate. The present ministry of Christ is to pray for His people before God. His sacrifice was once and for all and ultimate. There is no need to offer any more sacrifices.
Closer Look:
Verse 1: Several chapters of Hebrews have been devoted to discussing the work of Christ as our high priest. Now we come to this succinct summary: Christ serves His people before God by offering a sacrifice for sin. It is not difficult to ascertain the primary concept in verse one. The words “the main point” have the idea of the climactic or crowning point. This crowning point is the place where the Lord Christ ministers (cf. 4:14; 7:26).
Christ “has taken His seat at the right hand of the throne of the Majesty in the heavens.” This repeats a point already established in 1:3 but now with a clear application to the role of Christ as High Priest. The idea that Christ was seated comes from Psalm 110:1. The act of sitting down suggested that Jesus’ task was done. He had finished His job. By contrast, the priests of Aaron’s line always stood in God’s presence without sitting (cf. Heb. 10:11). Their act of standing suggested an incomplete task. Jesus had accomplished the work whose completion the priests could only anticipate.
“Majesty” is a reverent reference to God the Father. The word showed that Christ had assumed a position of dignity, power, and excellence as a result of His faithful work.
Verse 2: The place is not only at the right hand of the Father’s throne in heaven but also in the true tabernacle as verse two affirms. This is a key verse for it contrasts the true or genuine (alethinos) tabernacle with the earthly one. Christ was a priest who served “in the true tabernacle, which the Lord set up, not man.” Christ had a real and spiritual ministry in God’s presence. Aaron’s priests could only go through the motions of pursuing a symbolic ministry in an earthly tabernacle. The work of Christ was successful where it really counted. The Lord Himself had established the work of Christ.
In the expression “a minister in the sanctuary and in the true tabernacle,” the author touched on ideas already implicit in the foregoing instruction, yet used new terms to describe them. The idea of ministering or service (leitourgos, a “minister” in the priestly sense) is in reality the new theme.[1] The ministry of priests in the earthly tabernacle presented pictures and symbols of the forgiveness of sin. Christ came actually to accomplish the job. He did not deal with pictures and symbols but with reality. He obtained forgiveness by offering Himself in God’s presence. Believers can find hope by living in the light of the fulfillment Jesus made available.
Christ’s ministry for believers in heaven does not consist of His offering His sacrifice for sin. He has already completed that (cf. John 19:30). His sacrificial ministry reached completion when He offered Himself on the cross. The present ministry of Christ is to pray for His people before God.
The “true tabernacle” is the heavenly sphere where His service takes place. This heavenly reality is the presence of God. Our High Priest serves there and desires to bring us there (10:19). Verse 1 assumes that Christ is “at the right hand of the throne of the Majesty in the heavens.” The same point appears in 1:3.
Verse 3: In anticipation of Hebrews 9:12-14 where Christ offers His own blood, verse three says both earthly high priests and the heavenly priest must have something to offer. Here is an initial, preliminary elaboration of the new theme. Since the role of a priest involved gifts (dōra) and sacrifices (thysias; cf. 5:1; 9:9), it follows that this new High Priest should have something to offer. Earthly priests came to present offerings for human sinfulness. This is a reminder of the ritual of the Day of Atonement in Leviticus 16. Our High Priest Jesus also came with an offering for sin. Jesus offered Himself for sin in a single, effective act. This theme will be considered in greater detail in chapter 9.
The offering of the earthly priests was expressed with a present tense which focused on the continual nature of their offering. They kept on offering sacrifices for sins. Jesus, our High Priest, offered a single sacrifice, an event expressed in a tense which suggests a single act in the past. Jesus’ single offering never needed repetition.
[1] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 787.
[2] Thomas Lea, “Hebrews” in Holman New Testament Commentary – Hebrews & James, vol 10, edited by Max Anders (Nashville: Broadman & Holman Publishers, 1999), np.