and who ministers
The Greek word for "ministers" is "λειτουργός" (leitourgos), which refers to a public servant or one who performs a service. In the context of Hebrews, this term emphasizes the active role of Christ as our High Priest. Unlike the Levitical priests who served in the earthly tabernacle, Christ's ministry is in the heavenly realm. This highlights the superiority and eternal nature of His priesthood, serving not just in a physical sense but in a spiritual and eternal capacity.

in the sanctuary
The term "sanctuary" comes from the Greek "ἅγιον" (hagion), meaning "holy place." This refers to the heavenly sanctuary, which is the true dwelling place of God. The earthly tabernacle was a mere shadow of this heavenly reality. The sanctuary is where God’s presence dwells, and Christ’s ministry there signifies direct access to God, a privilege that was not fully realized under the Old Covenant.

and the true tabernacle
The word "true" in Greek is "ἀληθινός" (alēthinos), meaning genuine or real. The "true tabernacle" contrasts with the earthly tabernacle, which was a copy and shadow of the heavenly one. This emphasizes the authenticity and permanence of the heavenly tabernacle where Christ serves. It is not subject to decay or obsolescence, unlike the physical structures made by human hands.

set up by the Lord
The phrase "set up" is derived from the Greek "ἐπήξεν" (epēxen), meaning to pitch or establish. This indicates divine action and authority. The Lord Himself established this tabernacle, underscoring its divine origin and purpose. It is a creation of God, not of human effort, reflecting the perfect and sovereign plan of God in providing a means of eternal redemption through Christ.

not by man
This phrase emphasizes the contrast between the divine and the human. The earthly tabernacle was constructed by human hands under God’s instructions, but the heavenly tabernacle is entirely of divine origin. This distinction highlights the limitations of human efforts in achieving true reconciliation with God. It is only through God’s initiative and Christ’s perfect sacrifice that we have access to the heavenly sanctuary.

(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.

Parallel Commentaries ...


[and who] ministers
λειτουργὸς (leitourgos)
Noun - Nominative Masculine Singular
Strong's 3011: From a derivative of laos and ergon; a public servant, i.e. A functionary in the Temple or Gospel, or a worshipper or benefactor.

in the
τῶν (tōn)
Article - Genitive Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sanctuary
ἁγίων (hagiōn)
Adjective - Genitive Neuter Plural
Strong's 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

TRUE
ἀληθινῆς (alēthinēs)
Adjective - Genitive Feminine Singular
Strong's 228: True (lit: made of truth), real, genuine. From alethes; truthful.

tabernacle
σκηνῆς (skēnēs)
Noun - Genitive Feminine Singular
Strong's 4633: A tent, booth, tabernacle, abode, dwelling, mansion, habitation. Apparently akin to skeuos and skia; a tent or cloth hut.

set up
ἔπηξεν (epēxen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4078: To fasten, pitch a tent. A prolonged form of a primary verb; to fix, i.e. to set up.

by the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord,
Κύριος (Kyrios)
Noun - Nominative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

by man.
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.


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NT Letters: Hebrews 8:2 A servant of the sanctuary (Heb. He. Hb)