TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 8:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, Heb 8:1, Heb 8:2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular.
II.The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, Heb 8:3, Heb 8:4.
1.Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved.
2.Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For,
(1.)If Christ were on earth, he would not be a priest (Heb 8:4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything.
(2.)All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, Heb 8:5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.
Historical interpretation
Six Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I am very much surprised how they have ventured to entertain the idea that the Word became man in consequence of his nature. For, if this were so, the commemoration of Mary would be superfluous. For nature has no conception of a virgin bearing apart from a man. By the good pleasure of the Father, being true God, and Word and Wisdom of the Father by nature, he became man in the body for our salvation in order that, having something to offer for us he might save us all, “as many as through fear of death were all their lifetime subject to bondage.” For it was not some man that gave himself up for us; since every man is under sentence of death, according to what was said to all in Adam, “earth you are and unto earth you shall return.” Nor yet was it any other of the creatures, since every creature is liable to change. But the Word himself offered his own body on our behalf that our faith and hope might not be in man, but that we might have our faith in God the Word himself.
In the next place that thou mayest understand that he used the word "minister" of the manhood, observe how he again indicates it: "For" (he says) "every high priest is ordained to offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer."
Do not now, because thou hearest that He sitteth, suppose that His being called High Priest is mere idle talk. For the former, viz. His sitting, belongs to the dignity of the Godhead, but this to His great lovingkindness, and His tender care for us. On this account he repeatedly urges this very thing, and dwells more upon it: for he feared lest the other truth should overthrow it. That is, lest the belief of His Godhead should undermine our belief in His true manhood. Therefore he again brings down his discourse to this: since some were enquiring why He died. He was a Priest. But there is no Priest without a sacrifice. It is necessary then that He also should have a sacrifice.
They do not understand that not even the proudest of spirits could themselves rejoice in the honor of sacrifices unless a true sacrifice was due to the one true God in whose place they desire to be worshiped. This sacrifice cannot be rightly offered except by a holy and righteous priest, and it also must be received by those for whom it is offered. And it also has to be without fault, so that it may be offered for cleansing those with faults. This is at least what everyone does who wants a sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God who had no need to purge his own sins by sacrifice, neither original sins nor those that are added by human life? And what could human beings more appropriately choose to be offered for themselves than human flesh? And what could be more fitting for this immolation than mortal flesh? And what could be cleaner for cleansing the faults of mortals than the flesh born in and from the womb of a virgin without any infection of carnal desires? And what could be more acceptably offered and taken than that the flesh of our sacrifice be the body of our priest? And so, where four things are to be considered in every sacrifice—(1) to whom it is offered, (2) by whom it is offered, (3) what is offered, (4) for whom it is offered—the same one and true mediator himself, reconciling us to God by the sacrifice of peace, might remain one with him [the Father] to whom he offered, might make those one in himself for whom he offered, and he himself might be in one both the offerer and the offering.
It is proper for a high priest to offer gifts to the God of all. For this reason, the only begotten, when he was made man and assumed our nature, offered it for us.
"Moreover, the main point.” He always calls that which is greatest the main point. Whenever someone intends to summarize the main points briefly, he says that the discourse is made into a point; just as the head, though small, is the most important part of the body. Therefore, the apostle also says now: "Moreover, the main point of what we say is this"—that is, to say the greatest and most comprehensive, we have a God as high priest; for the priesthood belongs to no one else but God.
“we have such a high priest.” This mixes the humble with the awe-inspiring in this place, so that through the humble it may prepare the way for the awe-inspiring. The humble are to be a priest and an administrator; the awe-inspiring is to sit at the right hand of God and in the heavens.
“of the throne of majesty.” He calls it the throne of majesty, the paternal throne, or that majesty might also be said to belong to the Father; or simply thus, the throne of majesty, the greatest throne.
"a minister of the sanctuary." The High Priest, he says, is of men who have been sanctified by him. For he is our High Priest. If he sat at the right hand of the Father, how is he a minister? For it is proper for ministers to stand and serve; but to sit is the role of God to whom the ministry is rendered. But, as has been said, the humble mingles with the awe-inspiring, so that by sitting he may show divinity, and by ministering the guardianship and humanity concerning us.
For this is the ministry and this is the priesthood, to cleanse men from sins and to make them holy. For such a minister and worker of the saints must sit at the right hand of the Father as the true God and Son.
"and of the true tabernacle." Here, he refers to the heavens as the tabernacle. For they were saying, perhaps, the believers from Judea: If he is a high priest, where is the tabernacle in which he performs his priestly duties? He indicates that there is also a tabernacle, and the difference of it compared to the Jewish tabernacle, wanting to show that it was established by the Lord and not by man.
"For every high priest." For he says, it is proper for the high priests to offer gifts and sacrifices (for this is why they are established), it is necessary for the Christ also to offer something, I mean sacrifices. Therefore, he took on his own flesh, which he also offered. He said this, so that no one would say, If he is a high priest forever, why did he die? Why? So that he might offer himself as a sacrifice. For without sacrifices, he would not even be a high priest.
"thus it is necessary for this one also to have something to offer." Such as Christ.
"For if he were on earth." This was the case, if he had not died, nor had he been taken up after rising.
“he would not be a priest at all.” For there would be others, even a rebellion would be present. But now he has died, so that he may offer the sacrifice. Rising from the dead, he was taken up, so that he might have a place in heaven, where he must serve as a priest. To serve as a priest means to intercede for us. All these humble words were said, both because of humanity and because of the childishness of those who hear.
"who serve a copy and shadow of the heavenly things." Those who are priests of the Jews, he says. And how do they serve as a copy and shadow of the heavenly things? For he says,
"See that you make everything according to the pattern that was shown to you on the mountain." And the things shown to him were heavenly. There were also services, and prayers, and sacrifices, and the construction of the tabernacle.
“just as Moses was instructed.” "He has heard, he knows."
"According to the pattern shown to you." Since the sight is easier to learn than hearing, for this reason God showed Moses everything, not only the construction of the tabernacle, but also concerning the sacrifices and the other worship.
"But now he has obtained a more excellent ministry." Now, he says, since it is not on earth, but in heaven, a better ministry has been attained, that is, the high priest is for a better ministry. See how he engages with the humble because of the weakness of those who are listening. But if he were to say something awe-inspiring, he would immediately be dismissed, fearing that it would not be accepted.
"inasmuch as he is also the mediator of a better covenant." Thus, he says, the ministry is better than the old, as the new covenant, of which Christ is the mediator, is new, I say, the covenant of faith in Him, in which He mediated for Himself and for the Father,
"which was established on better promises." This covenant, he says, was enacted on better promises. For the old promised the good things of the earth; but the new, the kingdom of heaven. And thus the promises from this are better, because the former has been abolished. Therefore, the new triumphs, because it is better, and is given on better promises. And the better one has the promises, for it is better, is evident everywhere.
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Summary
Hebrews 8:3 articulates a foundational principle of priesthood: every high priest, by divine appointment, is designated to present gifts and sacrifices. This verse then immediately applies this universal truth to Jesus Christ, asserting the theological necessity for "this man" (Christ) to also have something to offer. It serves as a crucial logical bridge in the epistle's argument, establishing the indispensable role of an offering for any high priest, thereby setting the stage for the profound revelation of Christ's unique and perfect sacrifice.
Context
Literary Context
Hebrews 8:3 is situated within a sustained theological argument in the book of Hebrews, which meticulously presents Jesus Christ as the superior High Priest of a superior covenant. The preceding verses (Hebrews 8:1-2) declare Christ's current ministry in the heavenly sanctuary, contrasting it with the earthly tabernacle. Verse 1 is the thesis statement: Christ is seated at the right hand of the Majesty in heaven, a minister of the true tabernacle. Verse 2 elaborates on His heavenly ministry. Hebrews 8:3 then acts as a crucial logical premise, explaining why Christ's heavenly high priestly role must include an offering, thereby anticipating the detailed exposition of His sacrifice in subsequent chapters (especially Hebrews 9 and Hebrews 10). It connects the established understanding of priesthood from the Old Covenant to the new reality in Christ.
Historical & Cultural Context
The original audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution or temptation to revert to Judaism. They were deeply familiar with the Levitical priesthood, the tabernacle/temple system, and the continuous cycle of sacrifices prescribed by the Mosaic Law. For them, the concept of a high priest was inextricably linked to the act of offering gifts and sacrifices for the people's sins. The author of Hebrews leverages this ingrained understanding to build his case for Christ's supremacy. The "gifts and sacrifices" refer to the various offerings under the Old Covenant, such as sin offerings, burnt offerings, and peace offerings, which served to atone for sin, express devotion, or maintain fellowship with God. The necessity of an offering for a high priest was a self-evident truth within their religious framework.
Key Themes
This verse contributes significantly to several overarching themes in Hebrews. Firstly, it underscores the Nature of Priesthood, reiterating the fundamental, divinely ordained function of a high priest to mediate between God and humanity through offerings. Secondly, it highlights the Necessity of Christ's Offering, establishing that His high priestly office inherently requires a sacrifice, which is then revealed to be His own perfect life and atoning death, in stark contrast to the animal sacrifices of the Old Covenant (as further explained in Hebrews 9:11-14). Thirdly, it subtly introduces the theme of Transition to a Superior Ministry, implying that while Christ fulfills the priestly requirement of offering, the nature of His offering and ministry must be of a different, superior order, fitting for His heavenly appointment and the better covenant He mediates.
Exposition and Analysis
Key Word Analysis
From archē (chief) and hiereús (priest), this term refers to the chief priest, the highest priestly office among the Jews. In the context of Hebrews, it is used both for the Levitical high priests and, preeminently, for Jesus Christ, who holds the ultimate and eternal high priesthood. The author uses this familiar term to draw parallels and then demonstrate Christ's superiority.
This verb means "to place down (permanently)," "to designate," "to constitute," or "to appoint." It emphasizes the formal, authoritative, and divinely instituted nature of the high priest's role. It is not a self-appointed position but one established by God, highlighting the legitimacy and divine sanction behind the priestly function.
Meaning "to bear towards," "to lead to," or "to tender," especially to God. This term encapsulates the core action of the priest: bringing gifts and sacrifices before God on behalf of the people. It signifies the act of presentation and mediation, which is central to the priestly office. The repetition of this word in the verse underscores its critical importance.
Verse Breakdown
"For every high priest is ordained to offer gifts and sacrifices:"
This opening clause states a universal, undeniable truth about the nature of priesthood, particularly as understood by the Jewish audience. The phrase "every high priest" leaves no room for exception, establishing the fundamental duty of the office: to present offerings to God. "Gifts" (δῶρα, dōra) generally refers to voluntary offerings, while "sacrifices" (θυσίαι, thysiai) specifically denotes blood offerings for atonement or worship. This part of the verse grounds the argument in a familiar theological premise.
"wherefore [it is] of necessity that this man have somewhat also to offer."
This clause introduces the logical conclusion drawn from the preceding universal truth, applying it directly to Jesus Christ ("this man"). The term "wherefore" (ὅθεν, hóthen) indicates a logical consequence, and "of necessity" (ἀναγκαῖον, anankaîon) emphasizes that it is a compelling requirement, not an option. If Christ is truly a high priest, then He must also have an offering. This statement creates a theological tension and anticipation, as the reader is left to ponder what unique offering this superior High Priest would present, setting the stage for the revelation of Christ's self-sacrifice.
Literary Devices
The author employs Logical Argumentation throughout this verse and the surrounding passage. The verse begins with a universal premise ("For every high priest...") and then draws a necessary conclusion ("wherefore it is of necessity..."). This "if-then" structure (or "since-therefore" structure) is a hallmark of the epistle's method, building a compelling case for Christ's superiority by appealing to established truths and then demonstrating how Christ fulfills and transcends them. There is also an implied Contrast at play; while acknowledging the traditional role of "gifts and sacrifices," the author subtly prepares the reader for an offering of a different, superior kind, distinct from the animal sacrifices of the Old Covenant. This sets up the later revelation of Christ's perfect, once-for-all sacrifice. Furthermore, the phrase "it is of necessity" highlights Theological Necessity, underscoring that Christ's offering is not incidental but an indispensable component of His high priestly office, without which His ministry would be incomplete or invalid.
Theological and Thematic Connections
Hebrews 8:3 is a pivotal verse that anchors the entire argument for Christ's superior priesthood in the fundamental requirement of an offering. It establishes the theological framework for understanding why Jesus, as the ultimate High Priest, had to offer something. This "necessity" is not a deficiency but a fulfillment of divine purpose, leading to the profound truth that Christ's offering was not external or temporary, like the blood of animals, but His own perfect, sinless life. This single, sufficient sacrifice forever resolves the problem of sin, providing a definitive and eternal atonement that the Old Covenant sacrifices could only foreshadow. It underscores the complete and effective nature of Christ's work, making direct access to God possible for all who believe.
Reflection and Application
Hebrews 8:3 invites us to marvel at the intentionality of God's redemptive plan. It reminds us that Christ's sacrifice was not an afterthought but an absolute necessity for Him to fulfill His role as our High Priest. For us, this means that our salvation is not based on arbitrary divine decree but on the perfect, complete, and necessary work of Jesus. We have a High Priest who not only understands our human condition but has also perfectly fulfilled every requirement for our reconciliation with God. This truth should ignite profound gratitude and confidence. We no longer need to strive to earn God's favor through our own "gifts and sacrifices," for Christ has offered the ultimate one. Our access to God is secure, not because of our merit, but because of His perfect offering. This frees us to live in joyful obedience, knowing that our standing before God is grounded in the finished work of our High Priest.
Questions for Reflection
FAQ
What "gifts and sacrifices" did the Old Testament high priests offer, and how do they differ from Christ's offering?
Old Testament high priests, particularly on the Day of Atonement (Leviticus 16), offered various "gifts" (voluntary offerings like grain or peace offerings) and "sacrifices" (blood offerings, especially for sin). These included burnt offerings, sin offerings, and peace offerings, typically involving animals like bulls, goats, or lambs. These offerings were prescribed by the Mosaic Law and served to atone for specific sins, express worship, or maintain covenant fellowship. However, they were temporary, symbolic, and had to be repeated annually because they could not truly take away sin (Hebrews 10:4). In stark contrast, Christ's offering was Himself—His perfect, sinless life and atoning death on the cross. His sacrifice was "once for all" (Hebrews 9:26), eternal in its effect, and perfectly sufficient to cleanse from all sin, establishing a new and better covenant (Hebrews 8:6).
Christ-Centered Fulfillment
Hebrews 8:3, by asserting the universal requirement for a high priest to offer gifts and sacrifices, powerfully directs our gaze to Jesus Christ as the ultimate fulfillment of this priestly function. While Old Testament high priests continually offered animal sacrifices that could never truly perfect the worshipper (Hebrews 10:1-4), Christ's high priesthood demanded a superior offering. The "necessity" highlighted in this verse finds its glorious fulfillment in His self-sacrifice on the cross. He did not offer something external, but rather, He offered Himself—His own body and blood—as the perfect, unblemished Lamb of God (John 1:29). This single, perfect offering, made "once for all" (Hebrews 9:26), forever put away sin and established an eternal redemption (Hebrews 9:12). Thus, Hebrews 8:3 is not merely a statement about priestly duty but a profound theological signpost pointing to the unique, all-sufficient, and eternally effective sacrifice of our Lord Jesus Christ, through whom we now have confident access to God (Hebrews 4:16).