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Heb 8:1-13.
英文原文
Heb 8:1-13.
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,
Heb 9:10, 15, 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).
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2. 执事——希腊文这词暗示在圣殿里祭司性的事奉。
圣所——希腊文作"圣所"（复数）；即至圣所。这里指属天的圣所。
真——指原型和预表实体，与预表性和象征性的相对（来 9:24）。希腊文"alethinos"（此处所用）与那不能履行其观念的（例如预表）相对；"alethes"则与不真不实的（如谎言）相对。alethes的尺度是现实性；alethinos的尺度是理念性。在alethes里观念对应于事物；在alethinos里事物对应于观念[卡尔密斯（Kalmis）见于阿尔福德（Alford）]。
帐幕——（来 9:11）。他的身体。基督借他得荣耀的身体作为帐幕，进入属天的"至圣所"——神直接非物质的临在——在那里为我们代求。这神所居住的帐幕，是神在基督里与我们这些"他身体、他骨肉之肢体"相遇之处。这帐幕对应于属天的耶路撒冷——在那里神可见的同在要向他得以完全的圣徒和天使显现，他们在元首基督里联合；与他在至圣所里亲自的不可见同在相对——后者除了基督无人能以接近。约 1:14"道……住在我们中间"，希腊文作"支搭帐幕"。
所搭——希腊文作"坚定地立定"。
不是人——如摩西（来 8:5）。
英文原文
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
(Heb 9:24).
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--
(Heb 9:11).
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.
Joh 1:14,
"Word . . . dwelt among us," Greek, "tabernacled."
pitched--Greek, "fixed" firmly.
not man--as Moses
(Heb 8:5).
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3. 因为——给出他称他为"圣所的执事"（来 8:2）的理由。
礼物——他不再献上他那一次永远完成的祭物。但正如大祭司没有血就不进入圣所，照样基督带着自己的血进入了属天的圣所。那"洒的血"在天上。并从那里生效地洒在信徒身上，作为他们蒙拣选的结局（彼前 1:2）。"立"为祭司一词，字面意为充满手，暗示一样献物被放在祭司手中，是他有责任献给神的。人若为祭司，就必有某种礼物在手中献上。所以基督作为祭司，有他的血作为他要献给神的祭物。
英文原文
3. For--assigning his reason for calling him "minister of the sanctuary"
(Heb 8:2).
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
(1Pe 1:2).
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.
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4. 暗示基督的祭司职分是在天上、不在地上执行的；是在他复活生命的大能里，不是在他地上生命的大能里。
因为——最古老的抄本作"那么，相应地"。
若等等——"他若在地上，就甚至不（希腊文如此）是祭司"（参来 7:13, 14）；所以他当然不能在地上的至圣所里执行大祭司的职分。
因为有等等——"既然已经有"（并且如今仍存在——当时圣殿事奉尚未被废，像耶路撒冷被毁之时那样）"那些（最古老的抄本略去'祭司'）照律法献所定的礼物的人"。所以他的祭司性的"事奉"必然是"在天上"，不在地上（来 8:1）。"如果他的祭司职分是在地上终结的，他就甚至根本不是祭司"[本格尔（Bengel）]。我认为这里对基督在地上祭司职分的否定，并不延伸到他在地上以祭司身份所献十字架上的祭；而只适用于他祭司职分那加冕之工——把血带进至圣所——这是他不能在地上的至圣所里作的，因为他不是亚伦系的祭司。地方（属天的至圣所）对赎罪之完成，与祭物（血）同样不可或缺。身体在营外被焚；但成圣是借大祭司在圣所内呈献血而成就的。若在地上，他就不是祭司——在摩西律法的意义上（"照律法"是强调的）。
英文原文
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
Heb 7:13, 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
(Heb 8:1).
"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).
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5. 他们——即祭司。
事奉那样本——不是"照着样本"，如本格尔（Bengel）所解释。而是如来 13:10"事奉帐幕"——即为之服役；照样"事奉（不过是）轮廓和影像的（帐幕）"。希腊文的"样本"在此取为属天圣所——就是预表实体和首要原型——的草图、副本或示意性再现。"那山"对应于天（来 12:22）。
警告——希腊文特别用于属神的回应和命令。
造——"完美地"：希腊文如此。
你要谨慎——小心照着样式，如此你才能造等等。
说——神。
形状——在异象中向摩西呈现的、对属天真圣所的准确再现。所以地上的帐幕是副本的副本；但后者准确地代表了天上那伟大的原版（出 25:40）。
英文原文
5. Who--namely, the priests.
serve unto the example--not "after the example," as BENGEL explains. But as in
Heb 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,
Heb 12:22.
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
(Ex 25:40).
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6. 如今——不是时间；而是"按着其实"。
更美的职任——比任何地上的职任更美。
正如——按比例地。
中保——来到我们与神之间，为要把神与我们立的约付诸实行。"立约的使者（天使）"。
这——希腊文作"一个"[阿尔福德（Alford）]：既然是一个……的约。
立——希腊文作"制定为律法"。所以罗 3:27"信心的律法"；罗 8:2; 9:31将"律法"应用于福音之约。这暗示福音是建立在律法之上——建立在后者的灵和本质上。
凭——建立在。
更美的应许——在来 8:10, 11列举。旧约的应许主要是属地的，新约的应许是属天的福分：属地应许的精确应验是属天应许应验的凭据。"如同一位医生给病人开某种饮食，等到病人开始恢复，就改变饮食，允许他先前所禁止的；或如同一位教师先给小学生基础功课，预备引导他到更高的阶段"：这是阿尔波拉比（Rabbi Albo）在他的Ikkarim里所说的。参耶 7:21, 22，那里表明神在旧约礼仪制度里的原初旨意是：它应当是教育性的，作为训蒙的师傅引导并预备人到基督面前。
英文原文
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
Ro 3:27,
"law of faith"; and
Ro 8:2; 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
Heb 8:10, 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
Jer 7:21, 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.
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7. 与来 7:11相同的论证。
没有瑕疵——在它一切的部分上都完全，以致无可因其缺了什么当有的东西而被找着错；应验律法的一切目的。律法在其道德性上是无可指摘的（希腊文作"amomos"）；但在拯救我们上却是有缺欠的，所以不是没有瑕疵的（希腊文作"amemptos"）。
就没有寻——如今必须如此；也如同在预言里被寻求（来 8:8-11）。旧约会预先满足人一切的需要，以致没有机会为某种更完全合宜之物寻求。参来 12:17"寻……地位"的短语注释。
英文原文
7. Same reasoning as in
Heb 7:11.
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
(Heb 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,"
Heb 12:17.
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8. 指出他们的过错*——指旧约的百姓，他们没有被它制为"没有瑕疵"（来 8:7）；他们的不重视神的约使神"不看顾他们"（来 8:9）。受责备的不是律法本身，而是百姓——他们没有遵守它。
他说——（耶 31:31-34；参赛 37:19; 36:25-27，译按：结 36:25-27）。在拉玛——尼布撒拉旦的总部，耶路撒冷的俘囚被带到那里——耶利米发出了这一关于以色列将在另一位大卫之下复兴的预言；借此拉结为她失去的儿女哀哭必得安慰；部分在所罗巴伯之下的归回时字面应验，将来以色列归回本地时将更完全地应验；属灵上在福音之约里应验——借此神完全赦免他百姓的罪，并借他的灵把他的律法写在信徒——真以色列人——的心上。"这预言构成耶利米书三大三联预言的第三联的第三部分：耶利米书 21-25，攻击百姓的牧人；耶利米书 26-29，攻击假先知；耶利米书 30 和 31，复兴之书"[德里慈（Delitzsch）见于阿尔福德（Alford）]。
日子将到——引入弥赛亚预言的常用公式。
立——希腊文作"成全"、"完成"。对于新约是合宜的表达，因为新约成全了旧约所不能的（参来 8:9结尾与来 8:10结尾）。
以色列……犹大——所以十支派与犹大都一同有分于新约。正如两者都分担了被掳，两者也将共享字面和属灵的复兴。
英文原文
8. finding fault with them--the people of the old covenant, who were not made "faultless" by it
(Heb 8:7);
and whose disregard of God's covenant made Him to "regard them not"
(Heb 8:9).
The law is not in itself blamed, but the people who had not observed it.
he saith--
(Jer 31:31-34;
compare
Eze 11:19; 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
Heb 8:9,
with end of
Heb 8:10).
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.
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9. 不像等等——与新约大不相同、远为超越，后者只"惹动忿怒"（罗 4:15），因为人"不重视"它。新约使我们能借着圣灵内在的感动——因罪得赦免而有的爱——去顺从。
所立——更恰当作希腊文的"向……立的"：以色列人只是领受者，不是与神共同行动者[阿尔福德（Alford）]。
我拉着他们祖宗的手——如同父亲拉着孩子的手，以扶持并引导他的脚步。"有三个时期：（1）应许的时期；（2）教育性教导的时期；（3）应验的时期"[本格尔（Bengel）]。第二个，即教育性的时期，是从出埃及开始的。
不理他们*——英文译本*（耶 31:32）译作"虽然我是他们的丈夫"。保罗在此的翻译为七十士译本、叙利亚文译本、格塞尼乌（Gesenius）所支持，并与近缘的阿拉伯文相符。希伯来人不重视神，所以神在公义的报应里也不重视**他们。关于"不恒守我的约"，谢林（Schelling）说：律法在事实上只是宗教体制的理想：在实践上，犹太人在被掳之前，除了在大卫和所罗门（弥赛亚作王的预表）初年之外，都是或多或少的多神论者。即便从巴比伦归回之后，偶像崇拜也被好不了多少的形式主义和虚伪所取代（太 12:43）。律法（1）是一幅预表性的图画，描画出将要启示的荣耀福音的轮廓；（2）它从福音借得一种代表的德性，所以当福音来到时就停止了。
英文原文
9. Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath"
(Ro 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,
Jer 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
(Mt 12:43).
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.
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10. 与……所立的*——希腊文*作"向……立的"。
以色列——包含那先前分裂（来 8:8）的十支派国和犹大国。他们如今在属灵的以色列——蒙选的教会——里联合；将来他们也要在将来那字面上复兴的以色列国里如此联合。
我要将——字面作"（我）赐"。这是"更美的应许"（来 8:6）中的第一项。
里面——他们的理智机能。
在等等——更恰当作"在他们的心上"。不像律法刻在石版上（林后 3:3）。
写——希腊文作"刻"。
我要作他们的神等等——首先在神外在的国度里应验。其次，在内在的福音国度里。第三，在那既外在又内在的国度里——属灵的借外在显出（启 21:3）。参关于祭司职分类似的进展：（1）出 19:6；（2）彼前 2:5；（3）赛 61:6; 启 1:6。图拉克（Tholuck）说，这种旧约制度之意义的渐进进展，显出贯穿其整体的透明性和预言性特征。
英文原文
10. make with--Greek, "make unto."
Israel--comprising the before disunited
(Heb 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"
(Heb 8:6).
mind--their intelligent faculty.
in, &c.--rather, " ON their hearts." Not on tables of stone as the law
(2Co 3:3).
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
(Re 21:3).
Compare a similar progression as to the priesthood (1)
Ex 19:6;
(2)
1Pe 2:5;
(3)
Isa 61:6; Re 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.
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11. "更美的应许"（来 8:6）中的第二项。
他们各人——"他们不用各人教导"[阿尔福德（Alford）]。
邻舍——武加大译本如此读；但最古老的抄本作"他的（同）乡"。
弟兄——比同乡更亲近、更亲爱的关系。
从最小的到最大的——希腊文作"从小的到大的"。亚 12:8"那日即使在最软弱的人也必如大卫"。在旧约之下，祭司的嘴唇当存知识，百姓当在他口寻求律法；在新约之下，圣灵教导每一位信徒。这不是说在盟约颁布之时排除了弟兄之间相互的教导；而是当圣灵一旦完全教导了所有人罪得赦免和内在成圣之后，就不再需要人教导他的邻舍。参帖前 4:9; 5:1，是那将来完全状态的一种预尝。在去那完全状态的路上，每一个人都当教导他的邻舍。"这教导并不艰难勉强，因为恩典使所有人都受教；因为这不是字句的职事，而是圣灵的职事（林后 3:6）。信徒的坚定并不依赖于人教师的权柄。神亲自教导"[本格尔（Bengel）]。新约比旧约短，因为旧约是一套外在字句律法的细则，而新约却给出了那写在良心上的属灵律法那无所不包的原则，引人自发地在外在细节上顺从。除了主以外，无人能有效地教导人"认识主"。
英文原文
11. Second of the "better promises"
(Heb 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."
Zec 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
1Th 4:9; 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
(2Co 3:6).
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."
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12. 因为等等——"更美的应许"（来 8:6）中的第三项。
赦免罪是、也将是这内在恩典和认识主之新状态的根源。罪既废除，罪人便得着恩典。
我要宽恕——希腊文作"施恩惠"；希伯来文"salach"总是用于神对人。
他们的罪孽*——不见于武加大译本、叙利亚文译本、科普特文译本和一份最古老的希腊文抄本；但大多数最古老的抄本有这些字（参来 10:17）。
不再记念——与律法对比，来 10:3。
英文原文
12. For, &c.--the third of "the better promises"
(Heb 8:6).
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
Heb 10:17).
remember no more--Contrast the law,
Heb 10:3.
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13. 他——神。
既说……为新——"已经（在说预言之时）使头一个约变旧了"。自神提到新约之时起（因为神的话都是实在的），头一个约就可以看作是在不断地衰退，直到福音实际被引进时完全废除。两个约不能并存。请注意保罗的论证如何完全借着一个在旧约里只出现一次的词"新"（约），来证明逐字默示的真理。
那渐旧的*——希腊文作"那正在被变旧的"，即耶利米说话之时。因为在保罗看来，在他那时新约已经绝对地取代了旧约。希腊文的（Kaine）新（约）暗示它是不同种类的，并且取代那旧的*；不只是最近的（希腊文作"nea"）。参赛 3:4, 5（译按：何 3:4, 5）。
英文原文
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
Ho 3:4, 5.
来 8:1-13。
基督——在真圣所里的大祭司，取代利未的祭司职分；新约使旧约归于无有。
1. 要点——更恰当作"主要的点"；因为分词是现在时，不是过去时——若是"要点"所需要的话就会是过去时。"（我们）所说之事（字面作'正被说的'）中（或'在……的情况里'；希腊文如此，来 9:10, 15, 17）主要的点"。
这样——如此超越地卓越，即在这一点上——"他坐在*……的右边"。他在这一件伟大的事上无限地超越其他一切祭司——他在天上执行祭司职分，不是在地上的"至圣所"（来 10:12）。利未的大祭司即便一年一次进入至圣所，也只是短暂地站在神宝座的象征之前；但耶稣SITS（坐）在天堂本身里属神威严的宝座上*，并且这是永远的（来 10:11, 12）。