Hebrews 8

2. The work of our high priest chs. 8-9

The writer developed, in this new section of the text, topics that he had announced thematically in Hebrews 7:26-28.

"The unit introduced in Hebrews 8:1-2 consists entirely of exposition. Its limits are indicated by an inclusio: corresponding to the statement in Hebrews 8:3 that every high priest is appointed to offer (prospherein) gifts and sacrifices is the complementary declaration that Christ was offered (prosenechtheis) once to take away the sins of the people in Hebrews 9:28. These limits are confirmed by the observation that the theme of Christ’s entrance into the heavenly sanctuary, which is announced in Hebrews 8:1-2, is actually developed in Hebrews 9:11-28. The new unit extends from Hebrews 8:1 to Hebrews 9:28 and constitutes the central section within the compositional structure of the sermon. Its place at the center indicates the importance that the writer ascribed to this facet of his message . . ." [Note: Lane, p. 202.]

"As the writer has already discoursed at some length about Christ as high priest, it might be wondered what is still left to be expounded. But so far he has not explained how our high priest carries out his duties. This really forms the theme of the next two and a half chapters (to Hebrews 10:18), but another important matter, the new covenant, is introduced in the course of the discussion. In the present chapter the ministry of Jesus and the need for a new covenant are linked together." [Note: Guthrie, p. 170.]

The ministry of Jesus Christ as our High Priest involves a particular kind of service that includes a covenant, a sanctuary, and a sacrifice. The writer explained the service that Jesus Christ renders to help his readers understand His adequacy as our High Priest. The writer moved from explaining the person of our great High Priest to expounding His work. In all this he was contrasting the superiority of Christianity with the inferiority of Judaism.

One writer observed a chiastic structure in Hebrews 8:1 to Hebrews 9:28 that emphasizes the contrast between worship under the Old Covenant and under the New Covenant. [Note: Albert Vanhoye, A Structural Translation of the Epistle to the Hebrews, pp. 4, 20-23.]

A The old worship, earthly and figurative (Hebrews 8:1-6)

B The first covenant, imperfect and provisioned (Hebrews 8:7-13)

C The old and powerless institution of worship (Hebrews 9:1-10)

C’ The new, efficacious institutions (Hebrews 9:11-14)

B’ The new covenant (Hebrews 9:15-23)

A’ The entrance to heaven (Hebrews 9:24-28)

The new ministry and covenant ch. 8

The writer’s discussion of the new ministry and the New Covenant in chapter 8 introduces his fuller development of those themes in chapter 9. His flow of thought proceeded as follows.

A Christ, the ministering priest (Hebrews 8:1-5)

1. A new ministry (Hebrews 8:1-2)

2. which is set in opposition to the old (Hebrews 8:3-5)

B. Christ, the mediator of the new covenant (Hebrews 8:6-13)

1. The new ministry is associated with a better covenant (Hebrews 8:6)

2. which is set in opposition to the old (Hebrews 8:7-13) [Note: M. Gourgues, "Lecture christologique du Psaume CX et fête de la Pentecôte," Revue Biblique 83 (1976):31.]

"In Hebrews 7:11-28 the writer drew attention to certain deficiencies in the Levitical arrangement. Among these were the mortality of the ministering priests (Hebrews 7:23) and the necessity of repeating sacrifices for sins, both of the priests and the people (Hebrews 7:27). Two further weaknesses of the Levitical arrangement are demonstrated on the basis of Scripture in Hebrews 8:1-13. First, the contrast between the heavenly and earthly tabernacle is introduced to supplement the distinction between the new and the old. Levitical priests serve only a shadowy suggestion of the heavenly sanctuary in which Christ exercises his ministry. To the degree that the earthly sanctuary with its ministry only imperfectly corresponds to the ministry conducted in the presence of God, it is marked by deficiency. Secondly, the covenant under which the Levitical arrangement was instituted has been treated by God as obsolete. The mediation of the new covenant demonstrates the eschatological superiority of Christ’s ministry and the divine intention to replace the old arrangement with another that is eschatologically new." [Note: Lane, p. 204.]