8:1 Now 1 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;
(1) He briefly repeats that to which all these things are to be
referred, that is, that we have another High Priest than
those Levitical high priests, even such a one as sits at
the right hand of the Most High God in heaven.
8:22 A minister of the a sanctuary, 3 and of the b true
tabernacle, which the Lord pitched, and not man.
(2) They of Levi were high priests in an earthly sanctuary, but
Christ is in the heavenly.
(a) Of heaven.
(3) They of Levi exercised their priesthood in a frail
tabernacle, but Christ bears about with him another
tabernacle, that is, his body, which God himself made
everlasting, as shall later be declared in (Heb 9:11).
(b) Of his body.
8:34 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) He brings a reason why it must be that Christ should have a
body (which he calls a tabernacle which the Lord built, and
not man) that is, that he might have that to offer: for
otherwise he could not be an High Priest. The body is both
the tabernacle and the sacrifice.
8:45 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) He gives a reason why he said that our High Priest is in
the heavenly sanctuary, and not in the earthly: because,
says he, if he were now on the earth, he could not minister
in the earthly sanctuary, seeing there are still Levitical
priests who are appointed for him, that is to say, to be
patterns of that perfect example. To what purpose should
the patterns serve, when the true and original example is
present?
8:66 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.
(6) He enters into the comparison of the old and transitory
Testament or covenant, being but for a time, of which the
Levitical priests were mediators, with the new, the
everlasting Mediator of which is Christ, to show that this
is not only better than that in all respects, but also that
that was made void by this.
8:77 For if that first [covenant] had been faultless, then
should no place have been sought for the second.
(7) He proves by the testimony of Jeremiah that there is a
second Testament or covenant, and therefore that the first
was not perfect.
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 c house of Israel and with the house of Judah:
(c) He calls it a house, as it were one family of the whole
kingdom: for while the kingdom of David was divided into
two sections, the Prophet would have us understand that
through the new Testament they shall be joined together
again in one.
8:138 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.
(8) The conclusion: Therefore by the later and the new, the
first and old is taken away, for it could not be called
new, if it did not differ from the old. Again, that same is
at length taken away, which is subject to corruption, and
therefore imperfect.
