Hebrews 8:1

Where are those who say that the heaven is in motion? Where are those who think it to be spherical? For both these opinions are here swept away.

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 and not man —as if he said: the Lord …

Let people therefore learn and understand why the Most High God willed that he should be clothed with mortal flesh, afflicted with torture and sentenced to death when he sent his ambassador and messenger to instruct mortals with the precepts of his righteousness. For since there was no righteousness on earth, he sent a teacher, as it were, a living law to found a new name and temple so that, by his words and example, he might spread throughout the earth a true and holy worship. However, in order that people might know for sure that he was sent by God, it was fitting that he should not be born as human beings are born, composed of a mortal on both sides. Rather, so that it might appear that he was heavenly even in the form of man, he was born without the office of a father. For he had a spiritual Father—God. And, as God was the Father of his spirit without a mother, so a virgin was the mother of his body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call him Mesitēs, that he might be able to lead humankind to God—that is, to immortality. For if he had been God only (as we have before said), he would not have been able to afford to people examples of goodness; if he had been man only, he would not have been able to compel people to righteousness, unless there had been added an authority and virtue greater than that of man.

Paul mixes the lowly things with the lofty, ever imitating his Master, so that the lowly become the path to the lofty, and through the former we are led to the latter, and when we are amid the great things we learn that these lowly ones were a condescension. This accordingly he does here also. After declaring that "He offered up Himself," and showing Him to be a "High Priest," what does he say? "Now of the things which we have spoken this is the sum: we have such an High Priest who is set down on the right hand of the throne of the majesty." And yet this is not the office of a Priest, but of Him whom the Priest should serve. "A minister of the sanctuary," not simply a minister, but "a minister of the sanctuary. And of the true Tabernacle, which the Lord pitched and not man." Thou seest the condescension. Did he not a little before make a separation, saying: "Are they not all ministering spirits?" (supra, i. 14) and therefore (he says) it is not said to them, "Sit thou on my right hand," (supra, i. 13) for He that sitteth is not a minister. How is it then that it is here said, "a minister," and "a minister of the Sanctuary"? for he means here the Tabernacle. See how he raised up the minds of the believing Jews. For as they would be apt to imagine that we have no such tabernacle as they had, see here (he says) is the Priest, Great, yea, much greater than the other, and who has offered a more wonderful sacrifice. But is not all this mere talk? is it not a boast, and merely said to win over our minds? on this account he established it first from the oath, and afterwards also from "the tabernacle." For this difference too was manifest: but the Apostle thinks of another also, "which" (he says) "the Lord pitched [or "made firm"] and not man." Where are they who say that the heaven whirls around? where are they who declare that it is spherical? […]

"Moreover, the main point." He always calls that which is greatest the main point. Whenever someone intends to summarize the main points briefly, he says that the discourse is made into a point; just as the head, though small, is the most important part of …

The chief point is always what is called the most important thing; when someone wishes to convey the most essential matter in few words, he says that he is directing attention to this above all else, just as the head, though small in size, constitutes …

When he serves and ministers, it is for this purpose: to cleanse humans from their sins and to make them holy. For it is fitting for the minister and creator of the saints to sit at the right hand of the Father as true God …

He calls the heavens "the tent" in this passage. In my opinion he seems to then call the flesh of the Lord "the true tent," which also the Lord himself fashioned when he was not yet man, considering that immaculate flesh did not come into …

377. – Having proved the excellence of Christ's priesthood over that of the Levitical on the part of the person, the Apostle now proves the same on the part of the priesthood itself. In regard to this he does two things: first, he shows in …

He then reasons thus -- "Since Christ has ascended to the right hand of God, that he might reign gloriously in heaven, he is not the minister of the earthly but of the heavenly sanctuary.

quarantine:debris (2026-07-29) — odd-straight-quotes

We have such an high priest - Having finished his description of the type in Melchisedec, the apostle begins to treat directly of the excellency of Christ's priesthood, beyond the Levitical. Who is set down - Having finished his oblation.

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.

Now of the things which we have spoken this is the sum,....

Now of the things which we have spoken - Or, “of the things of which we are speaking” (Stuart); or as we should say, “of what is said.” The Greek does not necessarily mean things that “had been” spoken, but may refer to all that he was saying, taking the whole subject into consideration. This is the sum - Or this is the principal thing; referring to what he was about to say, not what he had said.

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.

quarantine:debris (2026-07-29) — starts-lowercase

Of the things which we have spoken this is the sum - The word κεφαλαιον, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, κεφαλαιον αει το μεγιστον λεγεται, “that which is greatest is always called kephalaion,” i.e. the head, or chief. Who is set on the right hand of the throne - This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves, 1. That he is higher than all the high priests that ever existed. 2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God. 3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him. 4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken.