NOW THE MAIN POINT IN WHAT HAS BEEN SAID
IS THIS WE HAVE SUCH A HIGH PRIEST WHO HAS TAKEN HIS SEAT: Kephalaion de epi
tois legomenois
(PPPNPD) toiouton (such) echomen
(1PPAI) archierea os ekathisen (3SAAI): (Hebrews 7:26, 27, 28-notes)
(Hebrews 1:3-note,
Heb 1:13-note;
Heb 10:12-note;
Heb 12:2-note;
Ephesians 6:20-note;
Colossians 3:1-note;
Revelation 3:21-note)
Hebrews 7 lays stress
on the priesthood - a new priesthood.
Hebrews 8 lays stress
on the covenant - a new covenant.
He first alluded to
the new covenant in Hebrews 7:22...
so much the more also Jesus has become
the guarantee of a better covenant. (see note
Hebrews 7:22)
Recommended
Resource: For an excellent
review of Hebrews 8:1-13 listen to Dr
S Lewis Johnson (former
professor of Systematic Theology at Dallas Theological Seminary)
-
Right Click here - download and
listen on your computer or Ipod - ~61 minutes but well worth the time -
Hint: Listen in a setting where you can take a few notes.
Beginning in Hebrews
7:1 through Hebrews 10:18, the writer has a number of contrasts between the
old and the new covenant -- 13 out of 17 uses of the Greek word
for "covenant",
diatheke,
occur in this span of Hebrews, so it is clearly a
key word in this section.
As you study Hebrews
8, keep the context in mind, remembering that the readers of this epistle
were primarily Hebrews who professed Christ but who under threat of persecution were being tempted to
abandon the truth about the Messiah and return to the bondage of Judaism. It
is difficult for most of us in modern America to comprehend the mindset of
these Jews whose forefathers had practiced Judaism for over 1000 years.
They had been taught the Hebrew Scriptures through which God had revealed
Himself and they were "comfortable" with their religious practices. Would
you too not be tempted to slide back into the comfort zone of the old paths
which were tried and true, especially if you were being threatened with
persecution by your peers? The writer's solution to this spiritual challenge
is to present the supremacy of the Lord Jesus Christ, Who was in every way
better - better than angels, better than Moses, a better priest than
Aaron, and the Inaugurator, Guarantor (see Hebrews 7:22-note)
and Mediator of a better covenant, these latter two concepts being the
primary focus of Hebrews 8.
In Hebrews 8:1-6a
the writer explains that Jesus is the better priest Who ministers in
the true tabernacle. Note that although the specific phrase "better
priest" does not occur in the NAS, this is clearly the writer's intent.
Then in Hebrews
8:6b-13, the writer presents Jesus as the Mediator of a better
covenant, one which had been predicted in the writings of their own
prophets, over 400 years earlier.
Brooke
Westcott
introduces this section with a comment summarizes Christ as High Priest
writing that...
By His offering of Himself He has made
purification of sins (see Hebrews 1:3-note);
He has applied the virtue of His Blood, to speak in earthly language, to the
scene of the worship of redeemed humanity (see Hebrews 9:23-note);
He has taken His seat upon the throne, entering in His humanity upon the
full enjoyment of every privilege won by His perfect fulfilment of the will
of God. Henceforth He applies for the benefit of men the fruits of the
Atonement which He has completed.
This work is shown to us in the Epistle
in three distinct forms, and we have no authority to go beyond its teaching.
i. Christ intercedes for men as
their present representative before God: Hebrews 7:25, 7:27; 9:24. (See
notes
Hebrews 7:25,
7:27;
9:24)
ii. Christ brings the prayers and
praises of His people to God, embodying their true spiritual desires, so
that at each moment they become articulate through His Spirit and are
brought through Him to the Throne: Hebrews 13:15-
note.
iii. Christ secures access for His
people in their present state to ‘the holy place,’ where He Himself is, in
His Blood—the virtue of His earthly life lived and offered: Hebrews 4:16-note;
Hebrews 10:19; 20; 21; 22. - See notes
19;
20;
21;
22.
These three forms of Christ's work show
under the conditions of human experience what He does for humanity
eternally. Our fellowship with God will grow closer, more perfect, more
conscious, but still our approach to God, our worship, our spiritual
harmony, must always be ‘in Him’ in Whom we have been incorporated.
The modern concept of Christ pleading
in heaven His Passion, ‘offering His blood,’ on behalf of men, has no
foundation in the Epistle. His glorified humanity is the eternal pledge of
the absolute efficacy of His accomplished work. He pleads, as older writers
truly expressed the thought, by His Presence on the Father's Throne.
Meanwhile men on earth in union with Him
enjoy continually through His Blood what was before the privilege of one man
on one day in the year. So far the thought of the priestly work of the
Ascended Christ is expressed under the images of the Levitical covenant, as
He works for ‘the people’; but He has yet another work, as ‘priest after the order of
Melchizedek,’ for humanity. He does not lay aside this wider relation in
completely fulfilling the narrower. Rather it is through the fulfilment of
His work for the Church—the firstfruits—that He moves towards the fulfilment
of His work for the world. (B. F. Westcott: Commentary
on the Epistle to the Hebrews. London: Macmillan. 1889) (Bolding added)
The main point
- This does not mean "sum" as some versions render it (because that is one
of the possible meanings of kephalaion) but is more accurately rendered as
the main point, the chief point, the most important point. I like
Coverdale's rendering as "the pith" (pith = the essential or
important part or point), which Knox amplifies as "the very
pith". The Dutch Common Language translation has "the kernel".
The "crown of his argument" ("now to crown what we
are saying"). The author is not "summarizing" what he is saying (has
been said is more accurately rendered "is speaking" because it is not past
tense but
present tense)
but is telling us the chief point, the most significant point up to this
time -- we have such a high priest who has sat down and who is minister in
the superior, heavenly sanctuary.
Vine writes
that...
the writer is doing more than summing up
what he has stated about Christ (a.v., “sum”). He is not merely gathering up
all the glories of Christ as a High Priest. What is meant is that the “chief
point” is that Christ is “a minister of the sanctuary and the true
tabernacle.” Of this he is about to speak more particularly. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Main point (2774)
(kephalaion from kephale = a head) describes the things
belonging to the head and thus the main matter. The word in Latin
is capitulum. Kephalaion was used of a sum total or a sum of money, but that
is not the best understanding of the use in Hebrews 8:1. BDAG
writes that it represents "a brief statement concerning some topic or
subject." It means the chief point, as of a capstone or capital of a pillar
-- the main thing.
Expositor's Bible Commentary sums up Hebrews 8:1-7 noting that...
The author leads on from his treatment of
the priesthood after the order of Melchizedek (Ed note: beginning in Hebrews
4:14 and reaching a "crescendo" in Hebrews 7, the writer has been
emphasizing the priesthood of Christ) to emphasize the point that Christ's
ministry far surpasses that of the Levitical priests. The readers of the
epistle would be familiar with this priesthood, and the writer wants it to
be clear that Jesus has a ministry far excelling it. (Gaebelein,
F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan
Publishing)
The writer of
Hebrews had just explained that...
it was fitting that we should have such a
High Priest, holy, innocent, undefiled, separated from sinners and
exalted above the heavens; Who does not need daily, like those high priests,
to offer up sacrifices, first for His own sins, and then for the sins of the
people, because this He did once for all when He offered up Himself. For the
Law appoints men as high priests who are weak, but the word of the oath,
which came after the Law, appoints a Son, made perfect forever. (see notes
Hebrews 7:26;
27;
28)
We have - Don't miss this small
point - he uses the present
tense meaning we
continually have such a High Priest! Now and forever. Do we live with the
confident realization that He is presently functioning in this capacity on
our behalf?
The writer had just contrasted this
High Priest with human high priests in
Hebrews 7:28 (note)
writing that
the Law appoints men as high priests
who are (present
tense = continually)
weak, (literally - without strength - they are continually
without the capacity to do or experience something) but the
word of the oath, which came after the Law, appoints a Son, made perfect
forever.
A high priest (dictionary
article)
(749)
(archiereus from archi- = denoting rank or degree + hiereus
= priest)
was the principal member among the chief priests. The irony is that the high
priest Caiaphas was residing over the Sanhedrin during trial of Jesus, the
trial which would lead to His death and pave the way for His eternal High
Priesthood!
Vine adds that we have...
one Who embodies in Himself all the glories of deity and all the perfections
of humanity, One Who is almighty in power and infinitely tender in sympathy.
He not only knows our every need and feels
with us in our sufferings, but has power to succor and sustain us,
comforting us in our afflictions and carrying us right through them. As the
antitype of Aaron He has been perfected through sufferings; as the antitype
of Melchizedek He is enthroned in His rightful position of exaltation, a
royal Priest, whose priesthood is both perfect and unchangeable, Who is able
to save to the uttermost and is entirely suited to us. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Has taken His seat - Taken His
seat is in the
aorist tense
speaks of a completed past action.
An effective action. This statement points to the
finished work of our great High Priest.
The work
of the Aaronic high priest was never finished and he did not sit when he
entered the holy place or the holy of holies because there was no chair! Of
course, the real reason he did not sit is because his work was never done.
In fact the writer of Hebrews emphasizes this fact in Hebrews 10 writing
that...
every priest stands daily ministering (present
tense =
continually) and offering (present
tense =
continually) time after time the same sacrifices... (see note
Hebrews 10:11)
In John 4 Jesus had to explain
to His disciples what was His real "food" declaring...
My food is to do the will of Him who sent
Me, and to accomplish (to take it to completion, to the intended goal) His
(the Father's) work. (John 4:34)
In John 17 in His high priestly
prayer Jesus declared...
I glorified Thee on the earth, having
accomplished the work which Thou hast given Me to do. (John 17:4)
And then John records that on
the Cross...
Jesus, knowing that all things had
already been accomplished, in order that the Scripture might be fulfilled,
said, "I am thirsty." A jar full of sour wine was standing there; so they
put a sponge full of the sour wine upon a branch of hyssop, and brought it
up to His mouth. When Jesus therefore had received the sour wine, He said, "It
is finished!" And He
bowed His head, and gave up His spirit. (John 19:28, 29, 30) (Comment: "It
is finished" translates the single verb tetelestai which means in essence
"Paid in full". The
perfect tense
speaks of the permanence of this payment. In ancient times when someone had
a debt that was finally paid off, the lender would writes "Telelestai"
across the bill to certify that it was paid in full! When Jewish priests
would examine an animal for its suitability to be sacrificed, they would use
this same verb if the found the animal to be faultless! We owed a debt we
could never pay, but Jesus paid in full the debt He never owed! Amazing
grace.)
And so the continual work of the
Aaronic priests (and high priests) was a mere shadow of the substance
fulfilled in the finished work of Christ on the Cross. Christ's taking His
seat is the manifestation of His finished work.
Christ may have taken His seat
but He is far from inactive! In Hebrews 7, the writer records...
Hence, also, He is able to save forever
those who draw near to God through Him, since He always lives to make
intercession (entugchano
in the
present tense
= our Lord's continual activity -- and most of us would readily acknowledge
how difficult is the work of prayer!) for (on their behalf) them. (see
note
Hebrews 7:25)
In Romans Paul says that Christ
Jesus Who died for us and was raised is now...
at the right hand of God, (and)...also
intercedes (entugchano
in the
present tense
= our Lord's continual activity) for us. (See note
Romans 8:34)
Considering the fact
that Jesus is now our example and we are to follow in His steps, ponder for
a moment the paradox of the exalted One interceding for His own. The natural
tendency when we are exalted as men and women is to leave the the menial
tasks to others. Jesus' example of prayer even though highly exalted above
every name, should motivate us to follow in His steps, walking in His
Spirit, energized by His Spirit to pray without ceasing for those around us!
As an aside, recall
that the resurrected, reigning Christ did stand once as recorded by Luke
upon the stoning of Stephen...
Acts 7:55 But being full of the
Holy Spirit, he gazed intently into heaven and saw the glory of God, and
Jesus standing at the right hand of God;
AT THE RIGHT HAND OF THE THRONE OF MAJESTY IN THE HEAVENS: en dexia tou
thronou tes megalosunes en toia ouranois: (1Chronicles 29:11; Job
37:22; Psalms 21:5; 45:3,4; 104:1; 145:12; Isaiah 24:14; Micah 5:4)
The greatness (and
superiority) of the High Priest is manifested by the place where He
ministers; viz (that is to say), His greatness is revealed in His sitting
down at the right hand of the Majesty in the heavens. He is not continually
carrying out His work as if it were never finished. The sacrifice has been
rendered and is over. The propitiation has been accomplished. God's holiness
and righteousness has been satisfied. On the basis of the value and efficacy
of His sacrifice, Jesus has not only set down, but is now ministering in the
sanctuary. In short the chief point is a seated High Priest within the veil
(the inner room, the holy of holies, the place where God dwelt) and He is
ministering for us.
The right hand (1188)(dexia)
is the place of honor. Dexia is used in the gospels to describe Jesus
seated at the right hand of power (Mt 26:64, Mark 14:62, Luke 22:69 -
see all NT uses of phrase "right hand of").
The right hand is not only the place of honor and majesty but is also the
place of affection (eg, see Neh 2:6 where an earthly king delights to place
in bride at his right hand).
S Lewis Johnson mentions an 8 year old
boy who came up to him after hearing him preach on Christ seated at the
right hand of the throne of majesty and asked "Dr Johnson, who's sitting on
the left hand of the throne of God?"
Throne (2362)
(thronos) is a raised chair with a footstool and by metonymy speaks
of dominion, royalty, kingly power. He is in the place of sovereign power as
the Father’s coequal.
(The
=
tes)
Majesty (3172)
(megalosune) speaks of a state of prominence, greatness or
preeminence. In this context Majesty is the Name of God, as
interpreted by the NAS and NIV which capitalize Majesty, one of John
Calvin's favorite names for God. The definite article (The
=
tes)
preceding Majesty further serves to underscore that this is not just any
majesty or majesty in general, but "the specific Majesty", the Majestic One
Himself, the great God omnipotent and sovereign over all things, all peoples
and all times.
The Majesty
is used as a Name of God (see also
study of Names of God)
in only one other NT passage...
...He sat down at the right hand of
the Majesty on high. (see note
Hebrews 1:3)
In the heavens - This location
serves to magnify Christ's priesthood. He amplifies this later writing
that...
Christ did not enter a holy place made
with hands, a mere copy of the true one, but into heaven itself, now
to appear in the presence of God for us (See note
Hebrews 9:24)
(There is no higher, holier place He could have gone, again marking His
superiority in comparison to the Aaronic priesthood.)
Heavens
(3772)
(ouranos) represents the dwelling place of God, the holy angels and
the redeemed.
The right
hand of a king was considered the highest place of honor in the kingdom, as
seen in Solomon's day...
So Bathsheba went to King Solomon to
speak to him for Adonijah. And the king arose to meet her, bowed before her,
and sat on his throne; then he had a throne set for the king's mother, and
she sat on his right. (1Kings 2:19).
Christ is a High Priest in every way
superior to the priesthood of Aaron. Why would one want to return to the old
system when there is such a superior High Priest permanently seated in such
an exalted position?!
