---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 8"
description: "CHAPTER 8   :-. CHRIST, THE
HIGH PRIEST
IN THE TRUE
SANCTUARY, SUPERSEDING
THE LEVITICAL
PRIESTHOOD; THE NEW
RENDERS OBSOLETE
THE OLD COVENANT. 1. the sum"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/8"
---

CHAPTER 8

. CHRIST, THE
HIGH PRIEST
IN THE TRUE
SANCTUARY, SUPERSEDING
THE LEVITICAL
PRIESTHOOD; THE NEW
RENDERS OBSOLETE
THE OLD COVENANT.

**1. 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,* [Hebrews 9:10](../../../kjv/hebrews/9/10);
[Hebrews 9:15](../../../kjv/hebrews/9/15); [Hebrews 9:17](../../../kjv/hebrews/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"
([Hebrews 10:12](../../../kjv/hebrews/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* ([Hebrews 10:11](../../../kjv/hebrews/10/11);
[Hebrews 10:12](../../../kjv/hebrews/10/12)).

**2. minister**—The *Greek*
term implies *priestly ministry* in the temple.
**the sanctuary**—*Greek,*
"the holy places"; the Holy of Holies. Here the heavenly
sanctuary is meant.
**the true**—the archetypal
and antitypical, as contrasted with the typical and symbolical (). *Greek* "*alethinos*" (used here) is
opposed to that which does not fulfil its idea, as for instance, *a
type;* "*alethes,*" to that which is untrue and
unreal, as a lie. The measure of *alethes* is reality; that of
*alethinos,* ideality. In *alethes* the idea corresponds to
the thing; in *alethinos,* the thing to the idea [KALMIS
in ALFORD].
**tabernacle**— (). *His body.* Through His glorified body as the
tabernacle, Christ passes into the heavenly "Holy of Holies,"
the immediate immaterial presence of God, where He intercedes for us.
This tabernacle in which God dwells, is where God in Christ meets us
who are "members of His body, of His flesh, and of His bones."
This tabernacle answers to the heavenly Jerusalem, where God's
*visible* presence is to be manifested to His perfected saints
and angels, who are united in Christ the Head; in contradistinction
to His personal *invisible* presence in the Holy of Holies
unapproachable save to Christ. , "Word . . . dwelt among us," *Greek,*
"tabernacled."
**pitched**—*Greek,*
"fixed" firmly.
**not man**—as Moses ().

**3. For**—assigning his reason
for calling him "minister of the sanctuary" ().
**somewhat**—He does not
offer again His *once for all* completed sacrifice. But as the
high priest did *not* enter the Holy Place *without blood,*
so Christ has entered the heavenly Holy Place *with His own blood.*
That "blood of sprinkling" is in heaven. And is thence made
effectual to sprinkle believers as the end of their election (). The term "consecrate" as a priest, is literally,
to *fill the hand,* implying that an offering is given into the
hands of the priest, which it is his duty to present to God. If a man
be a priest, he must have some gift in his hands to offer. Therefore,
Christ, as a priest, has His blood as His oblation to offer before
God.

**4.** Implying that Christ's
priestly office is exercised in heaven, not in earth; in the power of
His resurrection life, not of His earthly life.
**For**—The oldest
manuscripts read, "accordingly then."
**if,** c.—"if He were
on earth, He would *not even* (so the *Greek*) be a priest"
(compare [Hebrews 7:13](../../../kjv/hebrews/7/13) [Hebrews 7:14](../../../kjv/hebrews/7/14));
therefore, certainly, He could not exercise the high priestly
function in the earthly Holy of Holies.
**seeing that,** c.—"since
there are" already, and exist now (the temple service not yet
being set aside, as it was on the destruction of Jerusalem), "those
(the oldest manuscripts omit 'priests') who offer *the*
(appointed) gifts according to (the) law." *Therefore, His
sacerdotal* "*ministry*" *must be* "*in
the heavens,*" *not on earth* ([Hebrews 7:14](../../../kjv/hebrews/7/14)). "If His priesthood terminated on the earth, He would
not even be a priest at all" [BENGEL].
I conceive that the denial here of Christ's priesthood *on earth*
does not extend to the sacrifice on the cross which *He offered as
a priest on earth* but applies only to the crowning work of His
priesthood, the *bringing of the blood into the Holy of Holies,*
which He could not have done in the *earthly* Holy of Holies, as
not being an Aaronic priest. The *place* (the heavenly Holy of
Holies) was as essential to the atonement being made as the *oblation*
(the blood). The body was burnt without the gate; but the
sanctification was effected by the presentation of the blood within
the sanctuary by the high priest. If on earth, He would not be a
priest *in the sense of the law of Moses* ("according to
the law" is emphatic).

**5. Who**—namely, the priests.
**serve unto the example**—not
"*after* the example," as BENGEL
explains. But as in [Hebrews 13:10](../../../kjv/hebrews/13/10),
"serve the tabernacle," that is, do it service: so "serve
(the tabernacle which is but) *the outline* and shadow."
The *Greek* for "example" is here taken for the
*sketch, copy,* or *suggestive representation* of the
heavenly sanctuary, which is the antitypical reality and primary
archetype. "The mount" answers to *heaven,* [Hebrews 13:10](../../../kjv/hebrews/13/10).
**admonished**—The *Greek*
especially applies to *divine responses* and *commands.*
**to make**—"perfectly":
so the *Greek.*
**See**—Take heed,
accurately observing the pattern, that so thou mayest make, c.
**saith he**—God.
**the pattern**—an accurate
representation, presented in vision to Moses, of the heavenly real
sanctuary. Thus the earthly tabernacle was copy of a copy but the
latter accurately representing the grand archetypical original in
heaven ([Exodus 25:40](../../../kjv/exodus/25/40)).

**6. now**—not *time;* but
"as it is."
**more excellent ministry**—than
any earthly ministry.
**by how much**—in
proportion as.
**mediator**—coming between
us and God, to carry into effect God's covenant with us. "The
messenger (angel) of the covenant."
**which**—*Greek,*
"one which" [ALFORD]:
*inasmuch as being one which.*
**established**—*Greek,*
"enacted as a law." So , "law of faith"; and [Romans 8:2](../../../kjv/romans/8/2);
[Romans 9:31](../../../kjv/romans/9/31), apply "law"
to the Gospel covenant. It is implied hereby, the Gospel is founded
on the law, in the spirit and essence of the latter.
**upon**—resting upon.
**better promises**—enumerated
[Hebrews 8:10](../../../kjv/hebrews/8/10); [Hebrews 8:11](../../../kjv/hebrews/8/11).
The Old Testament promises were mainly of earthly, the New Testament
promises, of heavenly blessings: the exact fulfilment of the earthly
promises was a pledge of the fulfilment of the heavenly. "Like a
physician who prescribes a certain diet to a patient, and then when
the patient is beginning to recover, changes the diet, permitting
what he had before forbidden; or as a teacher gives his pupil an
elementary lesson at first; preparatory to leading him to a higher
stage": so Rabbi Albo in his *Ikkarim.* Compare [Jeremiah 7:21](../../../kjv/jeremiah/7/21);
[Jeremiah 7:22](../../../kjv/jeremiah/7/22), which shows that God's
original design in the old covenant ritual system was, that it should
be pedagogical, as a schoolmaster leading and preparing men for
Christ.

**7.** Same reasoning as in .
**faultless**—perfect in
all its parts, so as *not to be found fault with* as wanting
anything which ought to be there: answering all the purposes of a
law. The law in its *morality* was *blameless* (*Greek,*
"*amomos*"); but in *saving us* it was defective,
and so not *faultless* (*Greek,* "*amemptos*").
**should no place have been
sought**—as it has to be now; and as it is sought in the prophecy
([Hebrews 8:8-11](../../../kjv/hebrews/8/8-11)). The old
covenant would have anticipated all man's wants, so as to give no
occasion for *seeking* something more perfectly adequate.
Compare on the phrase "place . . . sought," [Hebrews 8:8-58](../../../kjv/hebrews/8/8-58).

**8. finding fault with them**—the
people of the old covenant, who were not made "faultless"
by it ([Hebrews 8:7](../../../kjv/hebrews/8/7)); and whose
*disregard* of God's covenant made Him to "*regard*
them *not*" ([Hebrews 8:9](../../../kjv/hebrews/8/9)).
The law is not *in itself* blamed, but *the people* who had
not observed it.
**he saith**— ([Hebrews 8:9](../../../kjv/hebrews/8/9); compare [Ezekiel 11:19](../../../kjv/ezekiel/11/19);
[Ezekiel 36:25-27](../../../kjv/ezekiel/36/25-27)). At Rama, the
headquarters of Nebuzar-adan, whither the captives of Jerusalem had
been led, Jeremiah uttered this prophecy of Israel's restoration
under another David, whereby Rachel, wailing for her lost children,
shall be comforted; literally in part fulfilled at the restoration
under Zerubbabel, and more fully to be hereafter at Israel's return
to their own land; spiritually fulfilled in the Gospel covenant,
whereby God forgives absolutely His people's sins, and writes His law
by His Spirit on the hearts of believers, the true Israel. "This
prophecy forms the third part of the third trilogy of the three great
trilogies into which Jeremiah's prophecies may be divided: Jeremiah
21-25, against the shepherds of the people; Jeremiah 26-29, against
the false prophets; Jeremiah 30 and 31, the book of restoration"
[DELITZSCH in ALFORD].
**Behold, the days come**—the
frequent formula introducing a Messianic prophecy.
**make**—*Greek,*
"perfect"; "consummate." A suitable expression as
to the new covenant, which perfected what the old could not (compare
end of [Hebrews 8:9](../../../kjv/hebrews/8/9), with end of [Hebrews 8:9](../../../kjv/hebrews/8/9)).
**Israel . . . Judah**—Therefore,
the ten tribes, as well as Judah, share in the new covenant. As both
shared the exile, so both shall share the literal and spiritual
restoration.

**9. Not according to,** c.—very
different from, and far superior to, the old covenant, which only
"worked wrath" ([Romans 4:15](../../../kjv/romans/4/15))
through man's "not regarding" it. The new covenant enables
us to obey by the Spirit's inward impulse producing love because of
the forgiveness of our sins.
**made with**—rather as
*Greek,* "made to": the Israelites being only
recipients, not coagents [ALFORD]
*with* God.
**I took them by the hand**—as
a father takes his child by the hand to support and guide his steps.
"There are three periods: (1) that of the promise (2) that of
the pedagogical instruction; (3) that of fulfilment" [BENGEL].
The second, that of the pedagogical pupilage, began at the exodus
from Egypt.
**I regarded them not**—*English
Version,* [Jeremiah 31:32](../../../kjv/jeremiah/31/32),
translates, "Although *I was an husband unto* them."
Paul's translation here is supported by the *Septuagint, Syriac,*
and GESENIUS, and accords
with the kindred *Arabic.* The Hebrews *regarded not* God,
so God, in righteous retribution, *regarded* them *not.* On
"continued not in my covenant," Schelling observes: The law
was in fact the mere *ideal* of a religious constitution: in
*practice,* the Jews were throughout, before the captivity, more
or less polytheists, except in the time of David, and the first years
of Solomon (the type of Messiah's reign). Even after the return from
Babylon, idolatry was succeeded by what was not much better,
formalism and hypocrisy ([Jeremiah 31:32](../../../kjv/jeremiah/31/32)). The law was (1) a typical picture, tracing out the
features of the glorious Gospel to be revealed; (2) it had a
delegated virtue from the Gospel, which ceased, therefore, when the
Gospel came.

**10. make with**—*Greek,*
"make *unto.*"
**Israel**—comprising the
before disunited ([Hebrews 8:8](../../../kjv/hebrews/8/8)) ten
tribes' kingdom, and that of Judah. They are united in the spiritual
Israel, the elect Church, now: they shall be so in the literal
restored kingdom of Israel to come.
**I will put**—literally,
"(I) giving." This is the first of the "better
promises" ([Hebrews 8:6](../../../kjv/hebrews/8/6)).
**mind**—their intelligent
faculty.
**in,** c.—rather, "
ON their hearts." Not
on tables of stone as the law ([Hebrews 8:6](../../../kjv/hebrews/8/6)).
**write**—*Greek,*
"inscribe."
**and I will be to them a God,**
&c.—fulfilled first in the outward kingdom of God. Next, in the
inward Gospel kingdom. Thirdly, in the kingdom at once outward and
inward, the spiritual being manifested outwardly ([Hebrews 8:6](../../../kjv/hebrews/8/6)). Compare a similar progression as to the priesthood (1) [Hebrews 8:6](../../../kjv/hebrews/8/6) (2) [1 Peter 2:5](../../../kjv/1-peter/2/5); (3)
[Isaiah 61:6](../../../kjv/isaiah/61/6); [Revelation 1:6](../../../kjv/revelation/1/6).
This progressive advance of the significance of the Old Testament
institutions, &c., says THOLUCK,
shows the *transparency* and prophetic character which runs
throughout the whole.

**11.** Second of the "better
promises" ([Hebrews 8:6](../../../kjv/hebrews/8/6)).
**they shall not**—"they
shall not have to teach" [ALFORD].
**his neighbour**—So
*Vulgate* reads; but the oldest manuscripts have "his
(fellow) *citizen.*"
**brother**—a closer and
more endearing relation than *fellow citizen.*
**from the least to the
greatest**—*Greek,* "from the little one to the great
one." [Zechariah 12:8](../../../kjv/zechariah/12/8), "He
that is feeble among them shall be as David." Under the old
covenant, the priest's lips were to keep knowledge, and at his mouth
the people were to seek the law: under the new covenant, the Holy
Spirit teaches every believer. Not that the mutual teaching of
brethren is excluded while the covenant is being promulgated; but
when once the Holy Spirit shall have fully taught all the remission
of their sins and inward sanctification, then there shall be no
further' need of man teaching his fellow man. Compare [1 Thessalonians 4:9](../../../kjv/1-thessalonians/4/9);
[1 Thessalonians 5:1](../../../kjv/1-thessalonians/5/1), an earnest of that
perfect state to come. On the way to that perfect state every man
should teach his neighbor. "The teaching is not hard and forced,
because grace renders all teachable; for it is not the ministry of
the letter, but of the spirit ([1 Thessalonians 5:1](../../../kjv/1-thessalonians/5/1)). The believer's firmness does not depend on the *authority*
of human teachers. God Himself teaches" [BENGEL].
The New Testament is shorter than the Old Testament, because, instead
of the *details* of an outward letter law, it gives the
all-embracing *principles* of the spiritual law written on the
conscience, leading one to spontaneous instinctive obedience in
outward details. None save the Lord can teach effectually, "know
the Lord."

**12. For,** c.—the *third*
of "the better promises" (). The *forgiveness of sins* is, and will be, the root of
this new state of inward grace and knowledge of the Lord. Sin being
abolished, sinners obtain grace.
**I will be merciful**—*Greek,*
"propitious" the *Hebrew,* "*salach,*"
is always used of God only in relation to men.
**and their iniquities**—not
found in *Vulgate, Syriac, Coptic,* and one oldest *Greek*
manuscript; but most oldest manuscripts have the words (compare ).
**remember no more**—Contrast
the law, [Hebrews 10:3](../../../kjv/hebrews/10/3).

**13. he**—God.
**made . . . old**—"hath
(at the time of speaking the prophecy) antiquated the first
covenant." From the time of God's mention of a NEW
covenant (since God's words are all realities) the first covenant
might be regarded as ever dwindling away, until its complete
abolition on the actual introduction of the Gospel. Both covenants
cannot exist side by side. Mark how verbal inspiration is proved in
Paul's argument turning wholly on the one word "NEW"
(covenant), occurring but once in the Old Testament.
**that which decayeth**—*Greek,*
"that which is being antiquated," namely, at the time when
Jeremiah spake. For in Paul's time, according to his view, the new
had absolutely set aside the old covenant. The *Greek* for
(*Kaine*) *New* (Testament) implies that it is *of a
different kind* and *supersedes the old:* not merely *recent*
(*Greek,* "*nea*"). Compare [Hosea 3:4](../../../kjv/hosea/3/4);
[Hosea 3:5](../../../kjv/hosea/3/5).

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