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英文原文
In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said, Heb 8:1,2. II. He sets before them the necessary parts of the priestly office, Heb 8:3-5. And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator, Heb 8:6-13.
1-5
The Priesthood of Christ (62 AD)
基督的祭司職分（公元62年）
¹ 我們所講的事，其中第一要緊的，就是我們有這樣的大祭司，已經坐在天上至大者寶座的右邊，
² 在聖所，就是真帳幕裏，作執事；這帳幕是主所支的，不是人所支的。
³ 凡大祭司都是為獻禮物和祭物設立的，所以這位大祭司也必須有所獻的。
⁴ 祂若在地上，必不得為祭司，因為已經有照律法獻禮物的祭司。
⁵ 他們供奉的事本是天上事的形狀和影像，正如摩西將要造帳幕的時候，蒙神警戒他，說：「你要謹慎，作各樣的物件都要照着在山上指示你的樣式。」
此處有：
I. 先前關於基督祭司職分之卓越的概括重述，表明我們在基督裏有甚麼、祂如今住在何處、以及祂是哪個聖所的執事，Heb 8:1,2。請注意：1. 我們在基督裏有甚麼；我們有一位大祭司——這樣的大祭司是別的百姓從未有過的，任何時代或任何教會從未產生過的；其他一切不過是這位大祭司的預表和影兒。祂完全合格、絕對足以勝任大祭司的一切目的和用意——無論是為神的尊榮，還是為人與祂自己的幸福；這是一切在祂裏面有分之人的極大尊榮。2. 祂如今住在何處：「祂坐在高天至大者寶座的右邊」，即在榮耀的天上神的右邊。中保被安置在那裏，祂擁有天上和地上的一切權柄和能力。這是祂降卑的報償。祂運用這權柄為父的榮耀、為自己的尊榮、也為一切屬祂之人的幸福；祂要以祂的全能將他們每一個按着自己的次序，作為祂奧祕身體的肢體，帶到天上神的右邊，使祂在哪裏，他們也在那裏。3. 祂所執事的聖所是甚麼：「是真帳幕裏，這帳幕是主所支的，不是人所支的」（Heb 8:2）。人所支的帳幕，是照神的指示而立的。其中有外院，那裏有祭壇，他們在上面獻祭，預表基督的死；也有幔子內的內部，預表基督在天上為百姓代求。這帳幕基督從未進入過；但祂在自己身體這真帳幕裏完成了挽回之工，如今是聖所——至聖所、天上的真帳幕——的執事，在那裏看顧祂百姓的事務，向神為他們代求，使祂們的罪得赦、祂們的人和事奉因祂犧牲的功勞蒙悅納。祂不僅在天上享受極大的權柄和尊嚴，更作為祂教會的大祭司，為他們全體普遍地、也為教會每一個肢體個別地執行這職分。
II. 使徒向希伯來人擺明基督祭司職分的必要部分，或這職分包含甚麼——與每位大祭司受設立所做的相稱，Heb 8:3,4。1. 「凡大祭司都是為獻禮物和祭物設立的。」百姓帶來要獻給神的一切——無論是贖罪祭、平安祭，還是感恩祭——都必須由祭司獻上，由他藉着祭牲的血除去他們的罪咎，並以聖潔的香使祂們的禮物和事奉芬芳，使祂們的人和作為在預表上蒙悅納；如此，基督的祭司職分必然包含祂也必須有所獻的；祂作為實體，有自己可以獻上——祂的人性獻在祂神性的祭壇上，作為那「除掉罪惡、結束了過犯」、一次永遠成就了挽回的大祭牲；祂也有自己的義和功勞的香，可與祂的百姓藉着祂獻給神的一切同獻，使之蒙悅納。我們不可膽敢不藉着基督就近神或向神獻上甚麼，不倚靠祂的功勞和中保；因為我們若蒙悅納，是在「愛子裏」蒙悅納。2. 基督如今必須在天上——在至聖所、主所立定的真帳幕裏——執行祂的祭司職分。如此預表必須完全應驗；祂既在此完成了獻祭之工，就必須升入天上，在那裏呈獻祂的義並代求。因為：（1）「基督若在地上，必不得為祭司」（Heb 8:4），即不能照律法的等次，因祂不屬那祭司體系；而在那祭司職分存續期間，凡事都必須嚴格遵照神的設立而行。（2）律法下祭司的一切事奉，以及那照山上樣式所造帳幕中的一切，都不過是天上事物的樣式和影兒（Heb 8:5）。基督是律法的實體和歸結，為使人稱義。因此基督的祭司職分中必有相當於大祭司進入幔內代求的部分——若沒有這個，祂就不能作完全的祭司；這是甚麼呢？豈不是基督升入天上，在那裏在神面前為祂的百姓顯現，呈獻他們的禱告、為他們的案情代求嗎？因此，祂若仍留在地上，就不能作完全的祭司；而祂不能作不完全的祭司。
英文原文
The Priesthood of Christ (62 AD)
¹ Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens;
² A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
³ 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 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 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.
Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, Heb 8:1,2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular.
II. The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, Heb 8:3,4. 1. Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For, (1.) If Christ were on earth, he would not be a priest (Heb 8:4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything. (2.) All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, Heb 8:5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.
6-13
The Old and New Covenant (62 AD)
新舊約的比較（公元62年）
⁶ 如今耶穌所得的職任是更美的，正如祂作更美之約的中保；這約原是憑更美之應許立的。
⁷ 那前約若沒有瑕疵，就無處尋求後約了。
⁸ 所以主指着祂的百姓說：日子將到，我要與以色列家和猶大家另立新約，
⁹ 不像我拉着牽他們祖宗的手，領他們出埃及地的時候，與他們所立的約。因為他們不恆心守我的約，我也不理他們。這是主說的。
¹⁰ 主又說：那些日子以後，我與以色列家所立的約乃是這樣：我要將我的律法放在他們裏面，寫在他們心上；我要作他們的神，他們要作我的子民。
¹¹ 他們各人不用教導自己的鄰舍和自己的弟兄，說：你該認識主；因為他們從最小的到至大的，都必認識我。
¹² 我要寬恕他們的不義，不再記念他們的罪愆和他們的過犯。
¹³ 既說新約，就以前約為舊了。但那漸舊漸衰的，就必快歸無有了。
在本章這一部分，使徒從基督為中保的那約——或說恩典之約的那安排——的卓越，來說明並證實基督祭司職分之於亞倫的卓越（Heb 8:6）：祂的職任更美，因為祂是更美之約的中保。如有人所觀察的，一切神學的體和魂（在很大程度上）都在於正確區分兩約——行為之約和恩典之約——以及恩典之約的兩個安排：舊約下的和新約下的。如今請注意：
I. 此處論到舊約——或說恩典之約的舊安排——說了甚麼。論到它說：1. 它是與猶太民族的祖宗在西奈山立的（Heb 8:9），摩西是那約的中保，那時神「拉着牽他們的手」，領他們出埃及地——這表明神對他們極大的愛、屈尊和溫柔的看顧。2. 這約被發現有瑕疵（Heb 8:7,8）；它是黑暗和畏懼的安排，傾向於奴役，不過是「訓蒙的師傅，引我們到基督那裏」；它在它的種類上是完全的，適合達到它的目的，但與福音相比卻極不完全。3. 它不是確定或堅定的；「因為他們不恆心守我的約，我也不理他們」（Heb 8:9）。他們對他們的神忘恩負義，對自己殘忍，落在神的不悅之下。神必看重那些留在祂約中的人，卻必棄絕那些從自己身上丟棄祂軛的人。4. 它是衰殘、老舊、即將消逝的（Heb 8:13）。它已過時、取消、失效，在福音時代不再有用——如同太陽升起後的蠟燭一般。有人認為那特權之約直到耶路撒冷被毁才完全衰殘，雖然它在基督死時已被廢止，被視為舊的，如今要消逝毁滅，利未祭司職分也隨之消逝。
II. 此處論到新約的安排說了甚麼，以證明基督職任的卓越。經上說：
1. 它是更美的約（Heb 8:6）——對罪人有更清晰、更安慰的恩典的安排和啟示，為靈魂帶來聖潔的光亮和自由。它是無瑕無疵的，在各樣事上都安排得當。它所要求的，它都應許賜恩以成就。它悅納敬虔的誠實，將之視為福音的完全。每一次過犯不會將我們逐出約外；一切都交在一雙美好而穩妥的手中。
2. 它是憑更美的應許立的——更清晰、更明確、更屬靈、更絕對。屬靈和永遠祝福的應許在這約中是積極而絕對的；屬世祝福的應許則附有智慧而仁慈的附帶條件——只要是為神的榮耀和祂百姓的益處。這約包含在盡本分中蒙幫助和蒙悅納的應許，在恩典和聖潔上長進和堅持的應許，以及在天上蒙福和得榮耀的應許——這些從前由迦南地這天堂的預表更隱晦地影兒般表明。
3. 它是新約——正是神古時宣告祂要與以色列家——即一切屬靈的以色列人——所立的那新約；這應許記於耶31:31,32，在基督裏成就了。這將永遠是新約，一切真正抓住它的人必蒙神的大能永遠保全。這是神的約；祂的憐憫、慈愛和恩典推動了它；祂的智慧設計了它；祂的兒子買贖了它；祂的聖靈將靈魂帶入其中，並在其中建立他們。
4. 這約的條款極為非凡，是藉着洗禮和主的晚餐在神與祂百姓之間印證的；藉此他們承擔自己的一份，而神向他們保證祂必做祂的一份；而祂的一份是主要而核心的，祂的百姓靠它得恩典和力量去做他們的一份。此處：
（1）神與祂的百姓立約，「要將祂的律法放在他們心思裏，寫在他們心上」（Heb 8:10）。祂從前將律法寫給他們，如今要將律法寫在他們裏面；即祂要賜他們悟性以認識和相信祂的律法；賜他們記憶以存留；賜他們心以愛慕；賜他們良心以承認；賜他們勇氣以宣認，賜他們能力以實行；他們靈魂的全部習慣和架構要成為神律法的版和抄本。這是約的根基；當這立好之後，本分就必明智、真誠、甘心、輕易、堅決、恆久而舒適地盡了。
（2）祂與他們立約，使他們與自己有一親密而極尊榮的關係。[1] 祂要作他們的神；即祂對他們要作一切神所能作的、為他們做一切神所能做的。一千卷書所能說的，也不過包含在「我要作他們的神」這幾個字中。[2] 他們要作祂的子民，在一切事上愛、尊崇、留心並順從祂；順從祂的警戒，遵從祂的誡命，配合祂的護理，效法祂的榜樣，以祂的恩惠為樂。這是那些以神為神的人當做也必做的；這是他們作為約中所承擔一份當盡的；他們也必如此行，因為神必使他們能做——作為祂是他們的神、他們是祂的子民的證據；因為是神自己先建立了這關係，然後以相稱而充足的恩典充滿它，並幫助他們在他們的量度內以愛和本分充滿它；如此神既為自己、也為他們承擔。
（3）祂與他們立約，使他們越來越認識他們的神（Heb 8:11）：「他們從最小的到至大的，都必認識我」——甚至不必再有鄰舍教導鄰舍認識神。此處請注意：[1] 在缺乏更好的教導時，一個鄰舍當照能力和機會教導另一個認識主。[2] 這種私下的教導在新約之下不會像在舊約之下那樣必要。舊的安排是影兒的、黑暗的、儀式的、較少人明白的；他們的祭司很少講道，一次也只有少數人，而且神的靈賜下較為吝惜。但在新的安排下，必有如此眾多合格的傳福音者在莊嚴的聚會中按時傳講、施行典章，如此多人如鴿子飛向窗戶般湧向他們，以及神如此豐富地澆灌聖靈使福音的事奉發生功效，以至基督徒的知識在各樣人——無論性別和年齡——中必有極大的增長和擴展。願這應許在我們的日子應驗，使神的手與祂的傳道人同在，使許多人信而歸主！
（4）神與他們立約關於他們罪的赦免——這總是伴隨着對神的真認識（Heb 8:12）：「我要寬恕他們的不義」等。請注意：[1] 這赦免的白白。它不出於人的功勞，而出於神的憐憫；祂為自己的名赦免。[2] 這赦免的完全；它延伸到他們的不義、罪惡和過犯——各樣的罪，甚至極大的罪。[3] 這赦免的確定。它是如此最終而確定，以至神不再記念他們的罪；祂不撤回赦免；祂不僅赦免他們的罪，更忘記它們——對待它們如同已忘記了。這赦罪的憐憫與其他一切屬靈的憐憫相連。未蒙赦免的罪攔阻憐憫，招致審判；但罪的赦免攔阻審判，為一切屬靈的祝福敞開大門；它是那從亙古之憐憫的果效，也是那要到永遠之憐憫的憑據。這是新安排的卓越，這些是它的條款；因此我們沒有理由抱怨，倒大有理由歡喜——先前的安排已過時、消逝了。
英文原文
The Old and New Covenant (62 AD)
⁶ 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.
⁷ For if that first covenant had been faultless, then should no place have been sought for the second.
⁸ For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
⁹ Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
¹⁰ For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
¹¹ And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
¹² For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
¹³ 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.
In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants—the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace—that under the Old Testament and that under the New. Now observe,
I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7,8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.
II. What is here said of the New-Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,
1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.
2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.
3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31,32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.
4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,
(1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.
(2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.
(3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!
(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.
在本章中，使徒繼續他先前的主題——基督的祭司職分。I. 他總結已經說過的（Heb 8:1,2）。II. 擺在他們面前祭司職分的必要部分（Heb 8:3-5）。III. 大量地闡述基督祭司職分的卓越，方法是思想基督作為中保的那新約——那新的安排和聖約——的卓越（Heb 8:6-13）。