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Selected Verse: Hebrews 8:1 - King James
| Verse |
Translation |
Text |
| Heb 8:1 |
King James |
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; |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
the sum--rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek, Heb 9:10, Heb 9:15, Heb 9:17) the things which we are speaking," literally, "which are being spoken."
such--so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Heb 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Heb 10:11-12). |
| Notes on the Bible, by Albert Barnes, [1834] |
Now of the things which we have spoken - Or, "of the things of which we are speaking" (Stuart); or as we should say, "of what is said." The Greek does not necessarily mean things that "had been" spoken, but may refer to all that he was saying, taking the whole subject into consideration.
This is the sum - Or this is the principal thing; referring to what he was about to say, not what he had said. Our translators seem to have understood this as referring to a "summing up," or recapitulation of what he had said, and there can be no doubt that the Greek would bear this interpretation. But another exposition has been proposed, adopted by Bloomfield, Stuart, Michaelis, and Storr, among the moderns, and found also in Suidas, Theodoret, Theophylact, and others, among the ancients. It is what regards the word rendered "sum" - κεφάλαιον kephalaion - as meaning the "principal thing;" the chief matter; the most important point. The reason for this interpretation is, that the apostle in fact goes into no recapitulation of what he had said, but enters on a new topic relating to the priesthood of Christ. Instead of going over what he had demonstrated, he enters on a more important point, that the priesthood of Christ is performed in heaven, and that he has entered into the true tabernacle there. All which preceded was type and shadow; this was that which the former economy had adumbrated. In the previous chapters the apostle had shown that he who sustained this office was superior in rank to the Jewish priests; that they were frail and dying, and that the office in their hands was changing from one to another, but that that of Christ was permanent and abiding. He now comes to consider the real nature of the office itself; the sacrifice which was offered; the substance of which all in the former dispensation was the type. This was the "principal thing" - κεφάλαιον kephalaion - the "head," the most important matter; and the consideration of this is pursued through theHeb 8:1, Heb 9:1, and Heb 10:1 chapters Heb. 8-10.
We have such an high priest - That is settled; proved; indisputable. The Christian system is not destitute of what was regarded as so essential to the old dispensation - the office of a high priest.
Who is set on the right hand of a throne ... - He is exalted to honor and glory before God. The right hand was regarded as the place of principal honor, and when it is said that Christ is at the right hand of God, the meaning is, that he is exalted to the highest honor in the universe; see the note at Mar 16:19. Of course the language is figurative - as God has no hands literally - but the language conveys an important meaning, that he is near to God; is high in his affection and love, and is raised to the most elevated situation in heaven; see Phi 2:9; notes Eph 1:21-22. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Of the things which we have spoken (ἐπὶ τοῖς λεγομένοις)
The A.V. is wrong. Ἐπὶ is in the case of, or in the consideration of: not of, nor in addition to. Τοῖς λεγομένοις "the things which are being spoken": the matters now under discussion.
The sum (κεφάλαιον)
Rend. the chief point. It is not the sum of what precedes, but the main point of the present discussion. This point is that Christ is the minister of a better sanctuary, connected with a better covenant.
Such an high priest (τοιοῦτον)
Taken up from Heb 7:26.
Is set (ἐκάθισεν)
Repeating Heb 1:3. Rend. sat down.
The throne of the majesty (τοῦ θρόνου τῆς μεγαλωσύνης)
See on Heb 1:3. The phrase N.T.o.
In the heavens (ἐν τοῖς οὐρανοῖς)
Const. with sat down, not with majesty, which is complete in itself and needs no qualifying epithet. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| We have such an high priest - Having finished his description of the type in Melchisedec, the apostle begins to treat directly of the excellency of Christ's priesthood, beyond the Levitical. Who is set down - Having finished his oblation. At the right hand of the Majesty - Of God. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Of the things which we have spoken this is the sum - The word κεφαλαιον, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, κεφαλαιον αει το μεγιστον λεγεται, "that which is greatest is always called kephalaion," i.e. the head, or chief.
Who is set on the right hand of the throne - This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves,
1. That he is higher than all the high priests that ever existed.
2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God.
3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him.
4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken. |
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
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;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
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.
4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
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.
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.
7 For if that first covenant had been faultless, then should no place have been sought for the second.
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:
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.
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:
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.
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
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.
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
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;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;