spiritual dignity of His office in the heavenly sanctuary (8:1, 2). This work could not be fulfilled on earth, for there is already an earthly system of service (8:3, 4); but the earthly system is only a shadow of the divine archetype which is realised by Christ (8:5, 6).
The argument, it will be seen, meets indirectly difficulties which were felt as to the death of Christ ( ejzhvtoun tinev", tivno" e{neken ajpevqanen iJereu;" w[n ; Chrys.); and as to the absence of Christ. The present work of Christ is the application of the virtue of His one Sacrifice of Himself. He is our High-priest who has entered into the Divine Presence, and we wait patiently for His Return (9:28). It was necessary therefore that He should have somewhat to offer, and that could be nothing less than Himself. It was necessary that He should be withdrawn from us that He might make atonement, and enter on His Royal Priesthood. His Death and His absence are consequently an essential part of the fulfilment of our hope.
1 Now in the things which we are saying the chief point is this: We have such a High-priest as sat down 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, not man. 3 For every high-priest is appointed to offer both gifts and sacrifices; whence it was necessary that this high-priest also should have something to offer. 4 Now if he were still upon earth, he would not be a priest at all, seeing there are those who offer the gifts according to law ,
5 such as serve a copy and shadow of the heavenly order, even as Moses is warned of God, when about to make the tabernacle, for See, saith he, thou shalt make all things according to the pattern that was shewed thee in the mount. 6 But, as it is, he hath obtained a ministry so much the more excellent, as also he is mediator of a better covenant, which hath been enacted upon better promises.
Heb. 8:1, 2. A general statement of Christ's High-priestly work, as He is King at once and Minister.
8:1. kefavlaion de; ejpi; toi'" leg. ] Now in the things which we are saying the chief point is ... Latt. capitulum autem super ea quae dicuntur (dicimus). The word kefavlaion admits of two different interpretations, which have both been adopted by some ancient and modern interpreters:
(1) Summary, sum. {Otan ti" ejn ojlivgw/ ta; kuriwvtera paralabei'n mevllh/ ejn kefalaivw/ fhsi;n poiei'sqai to;n lovgon , Theophlct. Comp. Ecclus. 25:8 32:8) kefalaivwson lovgon, ejn ojlivgoi" pollav .
(2) Chief point, main matter. Kefavlaion ajei; to; mevgiston levgetai , Chrys. Comp. Thucyd. 4.50 pollw'n a[llwn gegrammevnwn kefavlaion h\n , 6:6. Plat. Legg. i. p. 643 C kefavlaion de; paideiva" levgomen th;n ojrqh;n trofhvn .
It occurs again in Acts 22:28 for a sum of money; and in the LXX.
( caput , varo , H8031) in a similar sense the capital sum: Lev. 5:5, 24; (6:5);
Num. 5:7 (comp. Num. 4:2; 31:26, 49).
The second sense falls in best with the context. What follows is not so much a summary of the Apostle's teaching, as an indication of the central thought by which it is inspired. If this sense be taken the question still remains whether kefavlaion refers to any new subject, as that of the spiritual sanctuary in which Christ fulfils His office, or to the whole sentence toiou'ton...a[nqrwpo" , in which the idea of the sanctuary is only one element in many.