Hebrews 8.1

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

The application of the atonement and the subjection of the nations both come from the same single thing, his sitting at the right hand of God.        

What is the meaning of this and why are these two things one

Hebrews 8.2

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not humanity.

The Moshiah's seat at the right hand of God is the sanctuary. It is the heavenly Mishkan.

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Understand that the Throne of God is the Sanctuary Above all.  The Sanctuary that the Lord pitched is the place from which he rules Creation.  Hebrews has called it the Throne of Grace. It is from here that God’s judgement upon all creation is to redeem it in the form of a new heaven and a new earth. This is the judgment that God makes in application of his verdict concerning Jerusalem in response to the prayer of the atoning lifeblood of Yehoshua. This heavenly Mishkan is built in anointing Yehoshua as Israel’s Moshiah by raising him from the dead. When he ascends to that place it is in obedience to all 613 mitzvot of the Torah of God, which command him to do so.  When he sits down there at the right hand of God the Throne of Grace is established there as the seat upon which the Redeemer of Jerusalem sits, the sanctuary of a new creation of Adam’s world,  ow become the Son of David’s world, wherein dwells righteousness. 

Hebrews 8.3

For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

What is the reasoning of the lesson here? Because the priestly service of the Levites took a certain form his priestly service had to take a form like theirs?  No. We were just told that the earthly follows the pattern of the heavenly, not the other way around. Read this in Hebrew.  It is easy enough to paraphrase. The meaning is that Since he is a priest, a high priest, he is necessarily entering this sanctuary where he is seated at the right hand of God’s eternal judgment upon all his creation as a representative of his people. The sacrifices and gifts the priests brought as prescribed by the Torah according to the promise of his coming as the High Priest of the priesthood of the firstborn were brought to signify that he would present his life to his Father as a prayer for mercy for his people.

This is why they brought gifts and sacrifices. His gifts and sacrifices by which he drew near to God on behalf of his people were all contained in himself. And as he sat down at the right hand of God they were all received in him as a worthy atonement for his nation and all who come to be joined to his nation through him. Therefore all that was in him, judgment upon the nations of Adam, atonement for Israel and all joined to her through him, all that was accomplished in him that brought him close to his Father, became blessings and gifts to give from God to those who would come before him on the Throne of Grace. 

Hebrews 8.4

For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the Torah:

1

That the offerings of calling for the Moshiah to come were continuing upon the earth meant that it was not yet the time for the revelation of his kingdom upon the earth, as he prayed, Your kingdom come, Your will be done on earth as it is in heaven. Yet it was necessary for him to serve as High Priest for the sake of the application of the atonement. Therefore he did this from heaven.

And when the earthly Temple was destroyed later, nothing changed in this regard, as the nature of the dispensation had already been set by the Temple service having continued for a time on earth. But the destruction signified that the time was short.

2

For his priesthood is seen to be rightfully in heaven. For it might have been thought that his priesthood would be on earth. But when it is seen that his priesthood is that which establishes, and is established in, a whole redeemed and made new creation, both of the earth and of the heavens, then it is made evident that his priesthood must be established in the heavens. For the Torah prescribed only the priestly service of Promise and preparation upon the earth, for it was the earth that had been corrupted to its core, and it would be the earth, therefore which would be at the heart of redemption. The act and transaction of redemption would then, appropriately take place in Jerusalem, the heart of the earth, but would be administered in corporate justice and righteous mercy from the throne of God in Heaven. So long as the atonement continued to be applied and the corporately justice and mercy of the redemption continued to be administered, there will be a priesthood spiritually in place if not in physical practice upon the earth for God to use to bear witness to the High Priest of his firstborn in heaven.

Hebrews 8.5

Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

How do we know this? We were taught this by the Torah itself, when it instructed Moshe to make all according to the pattern of that which he saw Above. For the whole of the revelation of the Good News Of Israel And Her Moshiah was revealed to him in heavenly places when he ascended from the mountain of Sinai.

example and shadow = In every place and in every way there was a shadow it was caste by the light to come. In this sense, the shadow was calling for the eternal...

see Hebrews 13.10

Hebrews 8.6

But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Again, to state the meaning by paraphrase: Now he has the ministry of the High Priesthood of the firstborn which was promised.  Now, if the secrets of the Torah are revealed to the Torah scholars through shadows, how much more will he bring blessings and gifts of understanding to Torah scholars through the the power of his heavenly service!

Hebrews 8.7

For if that first covenant had been faultless, then should no place have been sought for the second.

The word “covenant” is injected here by the translators. The meaning is to the first and second cutting of the one eternal Covenant.

Hebrews 8.8

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

Though they did not live up perfectly to their calling to be witnesses to the Torah’s promises concerning the promise of the priesthood of the firstborn that was chosen by God, He will cut the covenant with them again in a new way in order that they should become His perfect and unfailing witnesses to His chosen priesthood of the firstborn through Moshiah. 

Hebrews 8.9

Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

The eternal covenant will not be cut with them this time in the same way it was cut with them before. Then it was cut with them in a way that they could possibly prove unfaithful witnesses, which they did.

Now it will be cut with them in a way that makes their failure impossible.

Hebrews 8.10

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

The covenant will now be cut with them in a way that God alone knows how to do. For it is the way in which He raises the dead. It is the way of regeneration of the heart, which is the redeemed new creation.

Hebrews 8.11

And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 

The regenerate do not seek to bring their brothers and sisters to repent from Adam’s path of rebellion against God.

Hebrews 8.12

For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 

For God’s whole purpose revealed in the calling of Abraham was to make an atonement for Israel in Moshiah for the sake of the justification of life and the salvation of humanity and all creation through strict corporate justice and the everlasting righteousness of his mercy. 

Hebrews 8.13

In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

In that he says a new cutting of his eternal covenant with the house of Judah and the house of Israel, he makes the first cutting of his eternal covenant with Israel an old cutting. And since that form of the cutting of his covenant wherein it was possible for the Jewish people to fail as witnesses is old it is in the process of passing away, and there shall remain, then, only the new form of the cutting of his covenant with the Jewish people, in which it is not possible for them to fail as his witnesses.