Hebrews 8:1

Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχειρέα, ὅς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐραςοῖς .

Κεφάλαιον. Syr., רִישָׁאִ, “caput.” Vulg., “capitulum,” “summa.” Beta, “caeterum eorum quae diximus haec summa est,” “moreover this is the sum of what we speak;” “summatim autem dicendo,” “to speak briefly.”

᾿Επὶ τοῖς λεγομένοις. Syr., דְּכֻלְּהֵין, “of all these things;” the head, chief, or principal of all these things. Vulg., “super ea quae dicuntur.” Rhem., “the sum concerning these things which he said.”

Τοιοῦτον ἔχομεν. Syr., “We have an high priest, him who sitteth ;” omitting this word, or including it in אֵינָא, “is,” “ille.”

Τῆς μεγαλωσύνης. Vulg., “magnitudinis;” which the Rhemists render by “majesty;” and they retain “sedis” for θρόνου. Beza, “majestatis illius;” or, “throni virtutis magnificandi.” [1]

[1] TRANSLATIONS.. Literally, “of the things which are being spoken.” Conybeare and Howson. “Of which we are speaking.” Craik.” In the course of being spoken.” Turner. “To what has been hitherto said.” Ebrard. Κεφάλ. “The prominent point.” Turner. “The crowning point.” Craik. “‘Sum'will do here, if understood not of a recapitulation, but as a product resulting from all that goes before.” Ebrard. “The most important thing in regard to what we are now treating of.” Stuart. ED .

Hebrews 8:1. Now of the things that are 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.

This first verse contains two things:

1. A preface unto that part of the ensuing discourse which immediately concerns the priesthood of Christ, unto the end of verse 5.

2. A declaration of the first pre-eminence of our high priest; which the apostle would have us in an especial manner to consider.

First, The preface is in these words, κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις : which may be considered either as unto its design in general, or as unto the sense of the words:

1. The design of the apostle in this interlocution (which is not unusual with him), is to stir up the Hebrews unto a diligent consideration of what he insisted on, and to leave an impression of it on their minds. And this he doth for two reasons:

(1.) Lest the length and difficulty of his preceding discourse should have any way discomposed their minds, or wearied them in their attention, so as that they could not well retain the substance of what he pleaded. In such cases it was always usual with them who pleaded important causes before the wisest judges, to recapitulate what had been spoken at length before, and to show what hath been evinced by the arguments they had used in their plea. To this purpose speaks Quintilian, lib. 6: cap. i.:

“Perorationis duplex ratio est posita, aut in rebus, aut in affectibus. Rerum repetitio et congregatio, quae Graece dicitur ἀνακεφαλαίωσις, a quibusdam Latinorum enumeratio, et memoriam judicis reficit, et totam simul causam ante oculos ponit; et etiam si per singula minus moverat, turba valet. In hac, quaae repetemus quam brevissime dicenda sunt, et (quod Graeco verbo patet) decurrendum per capita.”

How this whole course is steered by the apostle in this place is easy for any one to observe.

(2.) Because of the importance of the matter in hand. He is treating of the very head of all the differences between the law and the gospel, between those who adhered unto Mosaical institutions and those who embraced the faith. Hence he calleth them unto a renewed attention unto what he delivered. For herein he set life and death before them, and was zealous for them, and earnest with them, that they would choose life, and not die in their unbelief.

2. The sense of the words is to be considered. Κεφάλαιον is “capitulum,” “caput;” properly the “head” of any living creature. But the most frequent use of it is in a sense metaphorical, as it is here used by the apostle. And so it hath a double sense and use, whereunto it is principally applied (for it hath also other significations). For,

(1.) It is taken for that which is chief and principal in any matter, business, or cause. Κεφάλαιον ὅλου τοῦ πράγματος, Isoc.; ”The head of the whole business.” κεφάλαιον δὴ παιδείας, κέγομεν τὴν ὀρθὴν τροφήν , Plato, de Legib., lib.; ”The principal thing in education or instruction.” And so is “caput” used among the Latins: “Caput est in omni procuratione negotii et muneris publici, ut avaritiae pellatur etiam minima suspicio;” ”This is the chief or principal thing in the management of all public affairs, that all suspicion of covetousness be far away.”

(2.) It is taken for the sum and substance of what hath been spoken or declared, reduced into a short scheme: ῾Ως δὲ ἐν κεφαλαίῳ εἰπεῖν, “Ut summatim dicam,” Demosthenes. And so some render these words “summatim dicendo.” And Isocrates hath an expression directly answering that of the apostle in this place, Nicoc.: Κεφάλαιον δὲ τῶν εἰρημένων, ”The sum of what hath been spoken.” So ראֹשׁ, “caput,” the “head,” is used in the Hebrew: יִשְׂרָאֵל בִּי תִשָּׂא אֶתאּראֹשׁ בְּנֵיאּ, Exodus 30:12; ”When thou takest the head” (the “sum”) of the children of Israel.” So also Numbers 4:2. And in this sense is ἀνακεφαλαιοῦμαι , used by our apostle, as some think, Ephesians 1:10: but it may have another sense in that place.

In whether of these two significations it is here used by our apostle, will best appear from the consideration of what it is applied unto, ἐπὶ τοῖς λεγομένοις . For these words also are capable of a double interpretation.

(1.) ᾿Επί may be put for ἐν, “in” or “among;” and then the things themselves treated of may be intended., And if so, κεφάλαιον requires the first signification, “the chief and principal thing” or “matter:” ‘Among all the things treated of, this is the principal;' as indeed it is, and that which all other things in debate did depend upon.

(2.) If ἐπί be in a manner redundant, and no more is intended but τῶν λεγομένων, “of the things spoken,” then κεφάλαιον is to be taken in the second signification, and denotes a recapitulation of them: ‘This is that which my arguments amount unto, the sum of what I have pleaded.'

Both these senses are consistent. For the apostle in this and the ensuing verses doth both briefly recapitulate what he had evinced by his preceding arguments, and also declare what is the principal thing that he had contended for and proved. I incline unto the latter signification of the word, respected in our translation; yet so as that the former also is true, and safely applicable unto the text.

And some directions we may take from the wisdom of the apostle in this management of his present subject, in our preaching or teaching of spiritual things; for,

Obs. 1. When the nature and weight of the matter treated of, or the variety of arguments wherein it is concerned, do require that our discourse of it should be drawn forth unto a length more than ordinary, it is useful to refresh the minds and relieve the memories of our hearers, by a brief recapitulation of the things insisted on. It is so, I say, sometimes; as this way is taken once, and but once, by our apostle. When it is necessary, is left unto the wisdom and choice of those who are called unto this work. I mean, of such who, laboring diligently and conscientiously in the discharge of it, do really consider at all times what is for the benefit and edification of their hearers. But this is to be done only on great and important occasions. The usual way of the repetition of the heads of sermons before preached, is, in my judgment, useless and unprofitable.

Obs. 2. When doctrines are important, and such as the eternal welfare of the souls of men are immediately concerned in, we are by all means to endeavor an impression of them on the minds of our hearers. Be they never so precious and worthy of all acceptation, ofttimes they will not obtain an entrance into men's minds, unless they have an edge ministerially put upon them. Wherefore they are by all suitable means, with gravity and zeal, to be called unto a diligent attendance unto them. Weight is to be laid doctrinally, in their delivery, on things that are of weight really in themselves.

And this is the first part of this verse, or the preface of what ensues,

Secondly, The second part of it, in the following words, contains the first general pre-eminence of our high priest, and that taken from his present and eternal state or condition. And there are three things considerable in the words:

1. Our relation unto this high priest.

2. The general denotation of him.

3. His eminency and dignity in particular above all others.

1. Our relation unto him is expressed in the word ἔχομεν, “we have.” For the apostle, together with his assertion of the priesthood of Christ, and the declaration of the nature of it, doth frequently intersert the mention of our interest therein, or our relation unto him in the discharge of that office: “Such an high priest became us,” Hebrews 7:26; “We have not an high priest that cannot,” etc., Hebrews 4:15; “The high priest of our profession,” Hebrews 3:1; and here, “We have such an high priest.” And to the same purpose, “We have an altar,” Hebrews 13:10. And three things the apostle seems to design herein:

(1.) The dignity of the Christian church, as now separated from the church of the Jews. In all their confidence in their worship, that which they principally boasted of was their high priest and his office. He was anointed with the holy oil. He wore the garments that were made “for beauty and for glory.” He had on his forehead a plate of gold with that glorious inscription, “Holiness unto Jehovah.” And he alone entered into the holy place, having made expiation for the sins of the people. The Christians, who were now separated from them, they despised, as those who had no lot nor portion in all this glory; no such visible high priest as they had. So the same persons were afterwards reproached by the Pagans, that they had neither temples, nor altars, nor images or visible deities. So hard was it to call off the carnal minds of men from things visible and sensible in divine worship, unto those that are spiritual and heavenly. And herein lies the reproach of degenerated Christians, especially those of the Roman church, that whereas the gospel, in asserting the pure, heavenly, spiritual worship of God, had prevailed against the world, and triumphed over all that is carnal, invented to please the senses and satisfy the superstitious minds of men; they have made themselves the scorn and spoil of their conquered enemies, by returning to the same kind of worship, in various degrees, which was before destroyed and triumphed over.. And as therein they seem to make a public acknowledgment, that the gospel, in the management of their predecessors, had much injured the world, in the introduction of a worship spiritual and divine, excluding all those visible glories which it had found out to entertain the minds of men; so it will appear in the issue that they have made themselves transgressors, by building up what was before destroyed. But the primitive Christians did still oppose the spiritual worship of sanctified souls, in the observation of the institutions of Christ, unto all the pretences of glory and beauty pleaded to be in their outward forms. So the apostle here, to evince the dignity of the Christian church against the unbelief of the Jews, pleads their relation unto an invisible, spiritual high priest, exalted in glory and dignity far above all that they could enjoy by virtue of a carnal commandment. ‘Whatever you think of us, whatever you boast of yourselves, “we have an high priest;”'and that such an one as he immediately declares.

(2.) He would teach us, that whatever be the glory and dignity of this high priest, without an interest in him, without an especial relation unto him, unless “we have an high priest,” we are not concerned therein. Many do give their assent unto this truth, that Christ is a high priest; but how or wherein he is so to them they know not, nor yet do they make any use of him as such. Yea, unto many, the principal mysteries of the gospel are but mere notions and barren speculations; what it is to be practically influenced by them, and to live in the power of them, they know not. That there is a high priest, they believe, but what it is for them to have a high priest, they cannot understand. But this is that we are to look after, if we intend any benefit by it. And we may know whether we have a high priest or no, really and substantially, by the use which we make of him as such in all our approaches unto God. For he presides over the whole house of God, and all the sacred services thereof. None can come unto the Father but by him. Through him have we boldness, through him have we ability, through him have we access unto and acceptance with God. He presents both our persons and duties unto him. Without a daily improvement by faith of the office of Christ unto these ends, it cannot be said that we have a high priest.

(3.) That the office of the priesthood of Christ is confined unto the church, unto believers. Theirs he is, and for them alone doth he administer before God in this office.

2. There is a general denotation of this priest, as to his qualifications, in the word τοιοῦτον. He doth not now say, that ‘we have an high priest,' only; nor ‘another high priest, not according to the ordinances of the law,' which he had proved before, from the type of Melchisedec and the testimony of the psalmist; but moreover such an one as hath that dignity and those excellencies which he now ascribes unto him. The salvation of the church doth not depend merely on its having a high priest, which yet in itself is absolutely necessary thereunto, but on his dignity and excellency, his exaltation and glory.

Wherefore it is affirmed of him, that he is “such an high priest as is set on the right hand of the throne of the glorious Majesty in the heavens.” And two things we must consider in these words:

(1.) The design of the apostle in them; and,

(2.) Their particular interpretation:

(1.) The design of the apostle, as we observed before, was not to prove the reality of his priesthood, that he was truly a priest; nor yet absolutely the qualifications of his person; but his dignity and excellency. For our LORD Jesus Christ, when he was on the earth, and whilst he offered up to God his great propitiatory sacrifice, was, as unto his outward state and condition, inferior unto the Levitical high priests, who were in great honor and veneration among the people. But the state and condition of any in the bearing and discharge of an office is not to be esteemed and reckoned from what he condescends unto, with respect unto any action or duty belonging unto that office, for a king may condescend unto very mean services, when the condition of his subjects and good of the kingdom require it of him, but it is to be reckoned from his durable estate, and perpetual abode therein. Now, although our LORD Christ was for a season in a condition of deep humiliation, taking on him “the form of a servant,” and being esteemed even as “a worm, and no man,” which was necessary unto the sacrifice he had to offer, yet as unto his durable state, wherein he continues in the discharge of his office, he is incomparably exalted above all the high priests under the law. And this is that which the apostle designs here to declare. For what did the high priest do, after he had offered the anniversary sacrifice of expiation unto God? He entered, indeed, into the holy place with the blood of the sacrifice, presenting it there before the august pledges of the presence of God; but all the while he was there, he stood before the typical throne, or ark and mercy-seat, with holy awe and reverence; and immediately on the discharge of his present duty, he was to withdraw and go out of the holy place. A great privilege this was, and a great honor was herein put on the high priest; for all others, both priests and people, were everlastingly excluded out of that sanctuary. But what is this unto the glory of our high priest? For after he had offered his great sacrifice unto God, he “entered not into the holy place made with hands, but into heaven itself.” And he entered, not to stand with humble reverence before the throne, but to sit on the throne of God, at his right hand. Nor did he do so to abide there for a season, but for evermore.

(2.) As to the words themselves, we may observe, that the apostle three times in this epistle maketh use of them with some little variety, Hebrews 1:3; Hebrews 12:2, and in this place. Hebrews 1:3, “He sat down on the right hand of the Majesty on high;” where there is no mention of the throne. Hebrews 12:2, “He is set down at the right hand of the throne of God;” where “ Majesty” is not added. Here we have both, “The right hand of the throne of the Majesty.” In the first place, the glory of his kingly power is intended; in the last, his exaltation and glory, as they ensued on his sufferings; and in this place, the declaration of his glory in his priestly office. The same glory and advancement hath respect unto various acts and powers in the LORD Christ:

[1.] The manner of his enjoyment of this dignity and glory is expressed in the word ἐκάθισεν, “he sat down.” Hereof there was nothing typical in the legal high priest, who never sat down in the holy place. But as he was in many things typed by the Levitical priests, so in what they could not reach unto, he was represented in Melchisedec, who was both a king and a priest. And hence he is prophesied of as “a priest upon his throne,” Zechariah 6:13. And the immutable stability of his state and condition is also intended.

[2.] The dignity itself consists in the place of his residence, where he sat down; and this was ἐν δεξιᾷ, “at the right hand.” See the exposition hereof, Hebrews 1:3.

[3.] This right hand is said to be τοῦ θρόνου τῆς μεγαλωσύνης. There is frequent mention in the Scripture of the throne of God. A throne is “insigne regium,” an ensign of royal power. That intended by it is the manifestation of the glory and power of God, in his authority and sovereign rule over all.

[4.] This throne is here said to be τῆς μεγαλωσύνης , of “Majesty,” or “glorious greatness and power;” that is, of God himself, for his essential glory and power are intended. “The right hand of the throne of Majesty,” is the same with “the right hand of God;” only God is represented in all his glory, as on his throne. Christ is set down at the right hand of God, as considered in all his glorious power and rule. Higher expression there cannot be used to lead us into a holy adoration of the tremendous invisible glory which is intended. And this is the eternal stable condition of the LORD Christ, our high priest, a state of inconceivable power and glory. Herein he dischargeth the remaining duties of his mediation, according as the nature of his especial offices do require. In this state doth he take care to provide for the application of the benefits of his oblation or sacrifice unto believers; and that by intercession, whereof we have spoken.

[5.] Thus is he said to be ἐν οὐρανοῖς , in the heavens;” as in the other place ἐν ὐψηλοῖς , “in the highest,” that is, heavens. And by “the heavens” here, not these visible, aspectable heavens are intended, for with respect unto them he is said to be “exalted above all heavens,” and to have “passed through them,” but it is that which the Scripture calls “the heaven of heavens,” 1 Kings 8:27, wherein is the especial residence and manifestation of the glorious presence of God. With respect hereunto our Savior hath taught us to call on “our Father which is in heaven.” And from the words we may observe, that,

Obs. 3. The principal glory of the priestly office of Christ depends on the glorious exaltation of his person. To this end is it here pleaded by the apostle, and thereby he evinceth his glorious excellency above all the high priests under the law. To evidence and make useful this observation, the things ensuing are to be observed:

1. The divine nature of Christ is capable of no real exaltation by an addition of glory, but only by the way of manifestation. So God absolutely is often in the Scriptures said to be “exalted;” that is, he is so when he himself, by any acts of grace or providence, makes the eternal glory of his power, his holiness, or any other property of his nature, manifest and conspicuous; or when others ascribe unto him the glory and praise that are his due. So only may the LORD Christ be exalted, or made glorious, with respect unto his divine nature, wherein he is essentially “over all, God blessed for ever.” And there is in this way an exaltation or manifestation of glory peculiar and proper unto the person of Christ, as distinct from the persons of the Father and the Holy Spirit; for he did in a peculiar way and manner for a season forego and leave his glory, as to the manifestation of it. For

“being” (essentially) “in the form of God, and counting it not robbery to be equal with God,” yet he “made himself of no reputation, and took upon him the form of a servant,” Philippians 2:6-7.

In his incarnation, and his whole converse on the earth, he cast a veil over his eternal glory, so as that it appeared not in its own native lustre. Those, indeed, who believed on him,

“beheld his glory, the glory as of the only begotten of the Father, full of grace and truth,” John 1:14;

but they saw it “darkly,” and “as in a glass,” during the time of his humiliation. But after his resurrection his glory was unveiled, and made conspicuous, even when he was

“declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,” Romans 1:4.

2. The person of Christ, as to his divine nature, was always on the throne, and is incapable of the exaltation here mentioned, of sitting down at the right hand of it. Although “he came down from heaven,” although “he descended into the lower parts of the earth,” although he was exposed unto all miseries, was “obedient unto death, the death of the cross,” wherein “God redeemed his church with his own blood,” yet did he all this in the human nature that he assumed. His divine person can no more really leave the throne of majesty than cease to be. So he saith of himself,

“No man hath ascended up to heaven, but he that came down from heaven, even the Sea of man, which is in heaven,” John 3:13,

His ascension into heaven in this place, which preceded the actual ascension of his human nature, is nothing but his admission into the knowledge of heavenly things, of all the secrets of the counsel of God (see John 1:18; Matthew 11:27); for it is of the knowledge of heavenly mysteries that he is there discoursing with Nicodemus. In his incarnation, he came down from heaven, assuming a nature upon the earth; the highest condescension of God, And whereas the acting of his power on the earth is often called his coming down from heaven, Genesis 18:21; Isaiah 64:1, how much more may this infinite condescension of the second person in assuming our nature be so called! But yet he was still in heaven; ”the Son of man, which is in heaven.” In his divine nature he was still on the throne of majesty; for this being an inseparable property of divine authority, he could never really forego it. Then,

3. It is the human nature of Christ, or Christ in his human nature, or with respect unto it, that is capable of this real exaltation, by a real addition of glory. It is not the manifestation of his glory with respect unto his human nature, but the real collation of glory on him after his ascension, that is intended. This the whole Scripture testifieth unto, namely, a real communication of glory unto Christ by the Father, after his ascension, which he had not before. See Luke 24:26; John 17:24; Acts 2:33; Romans 14:9; Ephesians 1:20-23; Philippians 2:9-11; Hebrews 1:3; Hebrews 12:2; 1 Peter 1:21; Revelation 5:12. And concerning this glory given him of God, we may observe,

(1.) That it is not absolutely infinite and essentially divine glory. This cannot be communicated unto any. A creature, as was the human nature of Christ, cannot be made God, by an essential communication of divine properties unto it. Neither are they so communicable, nor is that a capable subject of their inhesion. Wherefore they speak dangerously who assert a real communication of the properties of the one nature of Christ unto the other, so as that the human nature of Christ shall be omnipresent, omnipotent, and omniscient: neither doth the union of the two natures in the person of Christ require any more the transfusion of the divine properties into the human, than those of the human into the divine. If, therefore, by that union, the human nature should be thought to be rendered subjectively omnipotent and omnipresent, the divine, on the other hand, must become limited and finite. But whatever belongs unto Christ with respect unto either nature, belongs unto the person of Christ; and therein he is all that he is in either nature; and in both hath done and doth what in either of them he hath done and doth, they yet continuing distinct in their essential properties.

(2.) Yet this exaltation and glory of Christ in his human nature is not only absolutely above, but also of another kind, than the utmost of what any other created being either hath or is capable of. It is more than any other creature is capable of, because it is founded in the union of his person; a privilege which no other creature can ever pretend unto, or be made partaker of unto eternity, Hebrews 2:16. This renders his glory in his exaltation of another kind than that of the most glorious creatures in their best condition. Again, it consists greatly in that power and authority over the whole creation, and every individual in it, and all their concerns, which is committed unto him. See our explanation hereof at large on Hebrews 1:3.

4. This exaltation of the person of Christ gives glory unto his office, as the apostle here declares. It is the person of Christ which is vested with the office of the priesthood, or God could not have “redeemed the church with his own blood;” although he exercises all the duties of it, both here below and above, in the human nature only. And it is the person of Christ which is thus exalted and made glorious, although the especial subject of this exaltation and glory be the human nature only. And this gives glory unto his office; for, (1.) This is a manifest pledge and evidence of the absolute perfection of his oblation, and that “‘by one offering he hath for ever perfected them that are sanctified.” When the high priest of old appeared for a while in the holy place, he returned again unto his former station, that he might be in a condition to offer another sacrifice at the return of the year; and hence doth our apostle prove that none of the worshippers were perfected by those sacrifices. But our high priest, having offered himself once for all, now sitting down for ever at the right hand of God, in glory and majesty inconceivable, it is evident that he hath fully expiated the sins of all that come unto God by him. And this declares the glory of his office.

(2.) By his glorious power he makes all things subservient unto the ends of his mediation; for he is given to be “head over all things to the church.” All things are in his power and at his disposal, as he is exalted at the right hand of God; and he will assuredly make them all work together for the good of them that do believe. And,

(3.) He is able to render the persons and duties of believers accepted in the sight of God. To present them unto God is the great remaining duty of his office. That they be so, is their only real concern in this world, and that alone which their minds are principally exercised about. And what greater security can they have hereof than the interest and glory which this their high priest hath in heaven? 1 John 2:1-2.