Hebrews 8:1














Does the writer mean, "This is the summing up," or "This is the chief point"? We accept the latter, and that we have here no recapitulation, but an advance, the point to which he has been coming from the first. Christ, High Priest; Christ, High Priest greater than Aaron. So far we have come. Subject - Heaven the place where this great High Priest ministers. From this comes the truth to which he has been looking from the beginning, that in heaven, as the true holy of holies, is fulfilled what was exhibited in type in the tabernacle.

I. THE ASSURANCE THAT CHRIST IS FULFILLING HIS HIGH PRIESTLY WORK IN HEAVEN. "We have a High Priest," etc. Jesus in heaven, acting as our Representative, is the crowning point of what the writer has to say about our Lord. Is not that the crowning point of all that can be said about him? Can we ever know the full blessedness of Jesus till, in our habitual thought of him, he who lived on earth, and died, and rose, is ever seen and felt to be living for us in the heavenly places?

1. The declarations of Scripture give us this assurance. That is intimated in the use made here of Psalm 110., the whole of Hebrews 7. being based on it - the Messiah was to be a Priest at God's right hand. The same word gives us the same assurance; but whereas to the Jew it was prediction, to us it is fulfillment. "He was received up into heaven," declare evangelists and apostles.

2. The discharge of his priestly functions necessitates this. "But [not 'now'] if he were on earth he would not be a priest at all," etc. He could not discharge his priestly duties on earth; the Law would forbid it of one not of the tribe of Levi. If, then, he is Priest, and called to what is priestly, and this cannot be on earth, it must be in heaven, for there is no other place where he could legally minister. But we Christians get the assurance that Christ in heaven is acting as High Priest, in what we find he has actually done and is ever doing. He sends his people what he promised when he should be there. Those gifts and communications come to them from heaven which they know could not come but for his mediatorial work.

3. The fulfillment of sacred types demands this. (Ver. 5.) A very important statement, for it occurs no less than five times in the Pentateuch - proof that the Jewish ritual was but a shadow of certain Divine realities. The ministry of the priests, therefore, must have its celestial counterpart. The high priest, after the sacrifice on the Day of Atonement, entered within the veil to present the atoning blood before the mercy-seat. That is the type; then the fulfillment must be in Christ. In the Book of Revelation the Christian sees this fulfilled in a series of visions: Christ redeeming the world, subduing his foes, completing his Church, and all this through his exaltation to the heavenly throne.

II. THE EXALTED POSITION IN HEAVEN IN WHICH THIS HIGH PRIESTLY WORK IS BEING FULFILLED. The Hebrews regarded the high priestly ministry with awe. How the majestic contrast drawn here must have arrested their attention, and surprised them by its claim: "We have such," etc.!

1. It implies our Lord's equality with the Father. On the supreme throne only Jehovah can sit; he who sits with him as his co-equal must, with him, be one God. He who ascended is he also who descended. The Incarnation was the condescension of God himself. Get high thoughts of Jesus, for it will exalt our hope, and make our salvation more sure to our mind, and reveal fresh depths in the Divine mercy.

2. This also implies his fearlessness in the presence of the Father. The Jewish priest stood and trembled and adored within the veil. Jesus sat down on the throne. Why should he fear? we might ask. Because he went there as man's Representative. The Lord laid on him the iniquity of us all, he bowed his head in death under the awful burden, he then ascended into heaven, and sat down on the Father's throne. Then how certainly he had put away sin by the offering of himself!

3. This further implies his possession of the favor of the Father. He sat there - why? Because God said unto him, "Sit thou at my right," etc. The Father's delight must indeed be fixed on him he asks to share his throne. But it is as our Mediator he is exalted thus. Of his own right, by his own Deity, that throne was his; the invitation to ascend it was made to him as our Representative. That gives utmost encouragement to us. The welcome given to Jesus is really a welcome to all prayers for his people.

III. THE EFFECT WHICH THE EXALTATION OF CHRIST AS HIGH PRIEST SHOULD HAVE UPON OUR HEARTS.

1. It should lead us to inquire whether we are among God's Israel. "We - whom does that include? The high priest entered the holiest of all for every Israelite; every Israelite could say, He is there for me." Christ, in like manner, appears in heaven for the true [not the typical] Israel, the true seed of Abraham, they who are of faith. Faith admits into God's Israel, and for all these Christ is High Priest. Then, are we of these?

2. It should make us feet the sufficiency of his mediation. We can need no other priest if we have Jesus, and no other sacrifice. What can a man on earth add to that which in him we have in heaven itself!

3. It should assure us of the supply of every necessity. Jesus, who has the Father's ear, is at the Father's right hand; and there for us. Then we have nothing to fear. - C.N.

We have such an High Priest.
You can hardly fail to observe the tone of triumph of St. Paul in giving his summary; in announcing it as an established fact, that we have such an High Priest, a High Priest such as had been described — "holy, harmless, undefiled, and separate from sinners." He speaks as though nothing more could be needed, nothing more wished. Now then, as a preliminary view of this summary of the apostle, you will all admit that in speaking of our High Priest, St. Paul is evidently to be understood as speaking of a mighty Friend or Supporter. He is manifestly anxious to magnify this High Priest, that he may possess us with an exalted opinion of His greatness and His goodness. Yet we are not for a moment to think it implied that salvation is not a difficult thing, requiring effort, exertion, and sacrifice. In a preceding chapter St. Paul had said: "Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." Though he here describes the same blessed truths, as in the summary of our text, he evidently indicates that we are in danger of letting go our profession through the greatness of the struggle needed for maintaining it. Thus you should set before yourselves the privilege of the Christi, n in treat his cause has been undertaken by a Being " who is able to save to the uttermost": and at the same time the duty of the Christian, in that he must labour with all his might at a task which is both difficult and dangerous. And we are to labour at this difficult and dangerous task on the very account that "we have such an High Priest," that our cause, that is, is in hands which are certain to make it prevail, Without a Mediator, repentance, even if it; might have been genuine, must have been unavailing; whereas, with a Mediator, repentance wrought in us by God's Spirit, may be made the condition of our admission into God's kingdom. Without a Mediator prayer, even if from the heart, could have brought down no blessing from above; whereas with a Mediator prayer has only to be the prayer of faith, and it will prevail with our Father in heaven. Without a Mediator the effort to keep God's commandments, even if made with all diligence and sincerity, could have done nothing towards removing us from under the curse; whereas with a Mediator, our imperfect obedience, though void of any merit what ever, can be graciously accepted as a proof and token of faith, and noted by God, who out of His exuberant mercy designs to "reward every man according to his works." He taut in any measure or sense trusts in his own strength, or leans on his own righteousness, as truly depends on a broken reed, now that Christ hath died ,or him, as though no Mediator had risen to make atonement; but Christ, as we have already said, puts us into a new state or condition, not a state in which we may be saved without labour, but a state in which labour may end in our being saved. He "opened to us the kingdom of heaven," that kingdom which without Him would have remained for ever closed against the fallen and the feeble; but to open the kingdom, is not the same thing as to put us into the kingdom without any effort of our own. It is rather to encourage us to exertion, which, manifestly of no avail while the everlasting doors are firmly barred against us, may be graciously crowned with success when the bars have been removed by the Redeemer. Therefore, the whole power of the gospel, so far as motive is concerned, is against indolence and indifference, and on the side of energy and endeavour. Seeing that Christ hath been crucified, let us crucify ourselves; it would be of no avail striving to mortify the flesh whilst hell yawned for us and could not be escaped. Seeing that Christ hath died for sin, let us labour to die to sin. It is not a useless labour now, but it was till heaven had been opened, for which holiness makes fitness. Seeing that Christ pleads for us, let us be fervent in pleading for ourselves. Prayer can now be heard and answered, though it could not have been except as presented through an all-powerful Intercessor. Now, hitherto we have only treated the apostle's summary as bearing generally on the fact, that the scheme of the gospel is so constructed as to urge us to endeavour, rather than to encourage us in inactivity. We will now, however, take a different view of the case. We will consider it as addressed simply to believers, constructed for the comfort and encouragement of those, who, in the midst of a troubled and sinful world, may be tempted to let go their Christian profession, despairing of being able to persevere to the end. There are two great points, or facts, upon which the apostle fastens as making up the sum of all that he had advanced. First, "we have such an High Priest"; such an one as had been described in the foregoing chapter — "holy, harmless, and undefiled, separate from sinners, who being made perfect, became the Author of eternal salvation to all them that obey." The apostle speaks of Christ as still being a High Priest. He uses the present tense, and thus he reminds us that the priestly office was not completed or laid aside when the Mediator had offered up Himself, but that it still continues to be discharged, and will be so while the church is in any danger of letting go her profession. And this is a truth which is full of comfort to the Christian. There is an unlimited difference to him between" we have had an High Priest," and "we have an High Priest." What more of encouragement can we desire, what more of assurance of final victory, now that we are able to wind up all discussion upon the Christian scheme, in the words of our text — "Now of the things which we have spoken this is the sum: We have," not we have had, but we have — we still "have such an High Priest." Now we turn to the second point adduced by the apostle, and this relates to the present residence of the High Priest, who, according to St. Paul, is "set on the right hand of the throne of the Majesty in the heavens." And the tone, as we before said, in which he gives his summary would seem to indicate that the fact of Christ having passed into heaven is one which should fill us with gladness and confidence. If that residence in the heavens prove to me that Christ prevailed in the great work which He undertook, and that because He thus prevailed all power has been given unto Him in heaven and in earth, what better reason can I have for adherence to Christianity? It is no "cunningly devised fable" which I follow, if indeed the Redeemer be thus "on the right hand of the throne of the Majesty in the heavens." It is on no doubtful aid that I rely, it is no uncertain Advocate with whom I trust my cause, if He who died upon the cross hath been exalted to the throne. What want can there be for which He has not a supply? what sorrow for which He has not a solace? what sin for which He has not an expiation? what temptation which He cannot enable me to resist? or what enemy which He cannot strengthen me to overcome? Shall we, then, let go our profession? Shall we shrink at the approach of danger? Shall we play the coward and the recreant, because of persecution, distress, contumely, and difficulty? Nay, this were to desert a Leader, of whom we have every possible assurance, that no friend can trust Him and not be finally more than a conqueror — no foe resist Him, and not be finally crushed.

(H. Melvill, B. D.)

I. THE REALITY OF THE FACT. "We have such an High Priest." It is not a matter of useless desire or of future hope, but of present accomplished possession. The truth exists indeed in the unseen world, and is not at present visible to sight, as it will be hereafter. Hereafter the very eyes shall take cognisance of the fact, when forth from the holy of holies, the immediate presence of God, the great High Priest shall come to be manifested before the eyes of an astonished world. But why is that time delayed? Why lingers the great High Priest within the heavenly sanctuary? The answer is, that He waits till the number of the elect shall be completed, and the intercession which He for ever lives to make for His people shall be no longer necessary, when, His people being gathered safely in the last veil shall be for ever removed from between them end the full sight of God. Our High Priest still ministers for us till then.

II. THE SINGLENESS OF THE PERSON, AND OF THE OFFICE HE FULFILS. "We have such an High Priest" — not many, but one — one, and only one, so absolutely alone, that it is blasphemy to arrogate any part of His work. But will Christ be Priest for ever? This the apostle notices. Yes, for He liveth in "the power of an endless life," and needs no successor.

III. THE PERFECTION OF THE PRIESTHOOD OF CHRIST, AND THE PERFECTION OF HIM WHO FULFILS IT. "We have such an High Priest." Turn back to the preceding chapter, and you will find that the apostle enumerates beauty after beauty in Christ, as if he were gathering together a cluster of jewels to deck His crown of glory. It is singular, when we read the passage carefully, how we find it crowded with insignia of honour. In human priests, if the most extravagant claims were admitted, It would yet be true that the dignity is only in the office, and not in the men. But when we turn to the true High Priest, how different it is! Here is not only the glory of the office, but the glory of the Person, infinitely qualified in His Deity, to stand between the justice of God and the whole human race. He is no mere dying man like an earthly priest, but clothed with "the power of an endless life." He was not made after the law of a carnal commandment, but made after the oath of God Himself, "a High Priest for ever, after the order of Melchisedec." He has not entered into the "tabernacle made with hands, with the blood of bulls and goats," but with "His own blood He entered in once into the holy place, having obtained eternal redemption for us." He is not one among many, like earthly priests, but is alone in His own single and unequalled majesty, "the only-begotten of the Father, full of grace and truth." He does not fill a delegated office, like earthly priests, but fulfils His own office, and that so perfectly that He "is able to save them to the uttermost that come unto God by Him." He needs not daily, as earthly priests, to seek forgiveness for His own sins, but is "holy, harmless, undefiled, and separate from sinners." He does not minister afar off from God, like earthly priests, but is already "made higher than the heavens," and at the right hand of His Father pleads evermore for us. He needs not to repeat His daily offerings, as earthly priests, but has made atonement once, "when He offered up Himself." And, lastly, He has no infirmity, like earthly priests, but is the Son of God, Himself God, blessed for evermore — omnipotent, omniscient, omnipresent, infinite! Who perfect as He? and what wonder that, thus perfect, He should govern as well as atone?-not only Priest, but King, — nay, bearing on His head the triple crown of glory — Prophet, Priest, King.

(E. Garbett, M. A.)

We have here two strikingly different representations of our Lord's heavenly state. In the one He is regarded as seated "on the right hand of the throne of the Majesty." In the other He is regarded as being, notwithstanding that session, "a minister of the sanctuary"; performing priestly functions there. Reigning He serves; serving He reigns.

I. THE SEATED CHRIST. "We have a High Priest who" — to translate a little more closely — "has taken His seat on the right hand of the throne of the Majesty in the heavens." If we translate the symbol into colder words, it means that deep repose, which, like the Divine rest after creation, is not for recuperation of exhausted powers, but is the sign of an accomplished purpose and achieved task, a share in the sovereignty of heaven, and the wielding of the energies of Deity — rest, royalty, and power belong now to the Man sitting at the right hand of the throne of God.

II. THE SERVANT CHRIST. "A minister of the sanctuary," says my text. The glorified Christ is a ministering Christ. In us, on us, for us He works, in all the activities of His exalted repose, as truly and more mightily than He did when here lie helped the weaknesses and healed the sicknesses, and soothed the sorrows and supplied the wants, and washed the feet of a handful of poor men. He has gone up on high, but in His rest He works. He is on the throne, but in His royalty He serves.

III. THE PRACTICAL LESSONS OF SUCH THOUGHTS AS THESE. They have a bearing on the three categories of past, present, future.

1. For the past a seal For what can be greater, what can afford a firmer foundation for us sinful men to rest our confidence upon than the death of which the recompense was that the Man who died sits on the throne of the universe?

2. A strength for the present. I know of nothing that is mighty enough to draw men's desires and fix solid reasonable thought and love upon that awful future, except the better that Christ is there. But with Christ in the heavens the heavens become the home of our hearts. See Christ, and He interprets, dwindles, and yet ennobles the world and life.

3. A prophecy for the future. There is the measure of the possibilities of human nature.

(A. Maclaren, D. D.)

The Lord Jesus is our High Priest in heaven. These simple but majestic and weighty words sum up the teaching of the first eight chapters of our epistle. This is the crowning-point of the apostle's profound and massive argument, Jesus, who suffered and died, is consecrated the priest for ever after the order of Melchisedec, after the power of an endless life. He is the minister of the heavenly sanctuary and the true tabernacle In no other portion of the new covenant Scriptures is the High Priesthood of the Lord Jesus explained. Hence in this precious and most essential epistle, more than in any other book, stress is laid upon the ascension rather than the resurrection, and upon the tact that Jesus is in heaven. The object of this epistle was to comfort and also to exhort the Jews, whose faith was sorely tried because they were excluded from the services of the temple in Jerusalem; to confirm unto them the great truth, that they had the reality of those things which were only temporary and signs, and that the real sanctuary was not upon earth but high in the heavens, and that Jesus had gone to be the minister of the holy things, and of the true and substantial tabernacle, which the Lord pitched, and not man. It is because the Son of man, who came down from heaven, hath ascended up into heaven, it is because Jesus is at the right band of God, that He is the true and perfect mediator between God and man. From His throne in heaven Be gives repentance and the remission of sins; from thence He gives unto His Church all needful gifts, even as He at first sent forth the Holy Ghost. because He had been exalted by the right hand of God. From heaven He shall descend and gather His saints, changing their vile bodies, that they may be fashioned like unto His glorious body; from heaven He worketh now, and will work, until He hath subdued all things unto Himself. If Christ is in heaven, we must lift up our eyes and hearts to heaven. There are things above. The things above are the spiritual blessings in heavenly places. "Seek those things which are above"; faith and love, hope and patience, meekness, righteousness, and strength. The things above are also the future things for which we wait, seeing that our inheritance is not here upon earth. All that is pertaining unto the inheritance "incorruptible, and undefiled, and that fadeth not away," belongs unto those things which Christ has now to minister in the tabernacle which God has made. and not man. Our transfigured body, our perfectly enlightened mind, our soul entirely filled with the love of God, all the strength and gifts for government (for we shall be called to reign with Christ upon the ear h), all those powers and blessings which we have now only by faith and in germ, are in the heavenly places with Christ, who shall bring them to us when He comes again at the command of the Father.

(A. Saphir.)

People
Hebrews
Places
Egypt, Jerusalem
Topics
Chief, Connexion, Glory, God's, Greatness, Heaven, Heavens, Main, Majesty, Point, Priest, Sat, Saying, Seat, Seated, Sit, Speaking, Spoken, Sum, Summary, Throne
Outline
1. By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed;
7. and replaced by the new covenant of the Gospel.

Dictionary of Bible Themes
Hebrews 8:1

     1090   God, majesty of
     1130   God, sovereignty
     1270   right hand of God
     2051   Christ, majesty of
     2206   Jesus, the Christ
     2306   Christ, high priest
     2312   Christ, as king
     5396   lordship, of Christ
     5581   throne
     9411   heaven

Hebrews 8:1-2

     2336   Christ, exaltation
     5100   Melchizedek
     6606   access to God
     6617   atonement, in NT
     7378   high priest, NT
     7460   tabernacle, in NT
     7769   priests, NT types

Hebrews 8:1-6

     2069   Christ, pre-eminence
     8345   servanthood, and worship

Hebrews 8:1-13

     5381   law, letter and spirit
     6698   newness

Library
Christ Our Mediator. --Continued.
"But now hath he [Christ] obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises" (Heb. viii. 6). Having considered Christ's preparatory work, His earthly mission, we wish now to consider His office and work as mediator between God and men. Christ sought no additional honor because of His message to men and suffering on their account. On the contrary, He prayed: "And now, O Father, glorify thou me with thine own self,
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

The New Covenant.
"Now in the things which we are saying the chief point is this: We have such a High-priest, Who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. Now if He were on earth, He would not be a Priest at all, seeing there are those who offer
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Wesley Refused the Sacrament at Epworth
In the evening I reached Epworth. Sunday, 2. At five I preached on "So is everyone that is born of the Spirit." About eight I preached from my father's tomb on Hebrews 8:11. Many from the neighboring towns asked if it would not be well, as it was sacrament Sunday, for them to receive it. I told them, "By all means: but it would be more respectful first to ask Mr. Romley, the curate's leave." One did so, in the name of the rest; to whom he said, "Pray tell Mr. Wesley, I shall not give him the sacrament;
John Wesley—The Journal of John Wesley

God in the Covenant
But I have been thinking for the last two or three days, that the covenant of grace excels the other covenant most marvelously in the mighty blessings which it confers. What does the covenant of grace convey? I had thought this morning of preaching a sermon upon "The covenant of grace; what are the blessings it gives to God's children?" But when I began to think of it, there was so much in the covenant, that if I had only read a catalogue of the great and glorious blessings, wrapped up within its
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The New Covenant
"But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more."--JER. xxxi. 33, 34. ISAIAH has often been called
Andrew Murray—The Two Covenants

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul
Abraham Kuyper—The Work of the Holy Spirit

Christ Our High Priest.
"Now, if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchisedec, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. For it is evident that our Lord hath sprung
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Perseverance in Holiness
May the King himself come near and feast his saints to-day! May the Comforter who convinced of sin now come to cheer us with the promise! We noticed concerning the fig tree, that it was confirmed in its barrenness: it had borne no fruit, though it made large professions of doing so, and it was made to abide as it was. Let us consider another form of confirmation: not the curse of continuance in the rooted habit of evil; but the blessing of perseverance in a settled way of grace. May the Lord show
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in
Andrew Murray—The Two Covenants

How the Wise and the Dull are to be Admonished.
(Admonition 7). Differently to be admonished are the wise of this world and the dull. For the wise are to be admonished that they leave off knowing what they know: the dull also are to be admonished that they seek to know what they know not. In the former this thing first, that they think themselves wise, is to be thrown down; in the latter whatsoever is already known of heavenly wisdom is to be built up; since, being in no wise proud, they have, as it were, prepared their hearts for supporting
Leo the Great—Writings of Leo the Great

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

The Ascension
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen." MARK 16:19-20 (R.V.) WE have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His noble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the
G. A. Chadwick—The Gospel of St. Mark

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations,
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Strait Gate;
OR, GREAT DIFFICULTY OF GOING TO HEAVEN: PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."--Matthew 7:13, 14 ADVERTISEMENT BY THE EDITOR. If any uninspired writer has been
John Bunyan—The Works of John Bunyan Volumes 1-3

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children
John Bunyan—The Works of John Bunyan Volumes 1-3

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