1Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. 3For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; 5who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, “SEE,” He says, “THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN.” 6But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.

A New Covenant

      7For if that first covenant had been faultless, there would have been no occasion sought for a second.

8For finding fault with them, He says,
         “BEHOLD, DAYS ARE COMING, SAYS THE LORD,
         WHEN I WILL EFFECT A NEW COVENANT
         WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH;

9NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS
         ON THE DAY WHEN I TOOK THEM BY THE HAND
         TO LEAD THEM OUT OF THE LAND OF EGYPT;
         FOR THEY DID NOT CONTINUE IN MY COVENANT,
         AND I DID NOT CARE FOR THEM, SAYS THE LORD.

10“FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL
         AFTER THOSE DAYS, SAYS THE LORD:
         I WILL PUT MY LAWS INTO THEIR MINDS,
         AND I WILL WRITE THEM ON THEIR HEARTS.
         AND I WILL BE THEIR GOD,
         AND THEY SHALL BE MY PEOPLE.

11“AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN,
         AND EVERYONE HIS BROTHER, SAYING, ‘KNOW THE LORD,’
         FOR ALL WILL KNOW ME,
         FROM THE LEAST TO THE GREATEST OF THEM.

12“FOR I WILL BE MERCIFUL TO THEIR INIQUITIES,
         AND I WILL REMEMBER THEIR SINS NO MORE.”

13When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.

Parallel Verses

New American Standard Bible (©1995)
Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens,

GOD'S WORD® Translation (©1995)
The main point we want to make is this: We do have this kind of chief priest. This chief priest has received the highest position, the throne of majesty in heaven.

King James Bible
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

Douay-Rheims Bible
Now of the things which we have spoken, this is the sum: We have such an high priest, who is set on the right hand of the throne of majesty in the heavens,

Darby Bible Translation
Now a summary of the things of which we are speaking is, We have such a one high priest who has sat down on the right hand of the throne of the greatness in the heavens;

English Revised Version
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,

Webster's Bible Translation
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;

Weymouth New Testament
Now in connexion with what we have been saying the chief point is that we have a High Priest who has taken His seat at the right hand of the throne of God's Majesty in the heavens,

World English Bible
Now in the things which we are saying, the main 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,

Young's Literal Translation
And the sum concerning the things spoken of is: we have such a chief priest, who did sit down at the right hand of the throne of the greatness in the heavens,

Cross References

Psalm 110:1 A Psalm of David. The LORD says to my Lord: "Sit at My right hand Until I make Your enemies a footstool for Your feet."

Mark 16:19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.

Colossians 3:1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Hebrews 1:3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,

Hebrews 2:17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

Hebrews 3:1 Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession;

Hebrews 4:14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 8

In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said (v. 1, 2). II. He sets before them the necessary parts of the priestly office (v. 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 (v. 6 to the end).

Verses 1-5

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, v. 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, v. 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, v. 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 (v. 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, v. 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.

Calvin's Commentary

1. Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

1. Porro eurum quae dicuntur summa est, Talem habemus pontificem qui consedit in dextera throni majestatis in coelis;

2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

2. Sanctorum minister et tabernaculi veri quod fixit Dominus et non homo.

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.

3. Omnis enim pontifex ad offerendum dona et sacrificia constituitur; unde necesse est hunc quoque habere quod offerat.

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:

4. Sane si in terra esset, ne pontifex quidem esset, quamdiu essent sacerdotes qui secundum legem offerrent dona;

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 shewed to thee in the mount.

5. Qui in exemplari et umbra ministrant coelestium, quemadmodum oraculo admonitus fuit Moses, quum tabernaculum esset perfecturus, Vide, inquit, ut facias omnia secundum typum qui tibi ostensus fuit in monte.

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.

6. Nunc autem excellentius obtinuit ministerium, quanto et potioris testamenti Mediator, quod supeer praestantioiribus promissionibus promulgatum fuit.

1. Now of the things, etc. That readers might know the subject he handles, he reminds them that his object is to prove that Christ's priesthood, by which that of the law had been abolished, is spiritual. He, indeed, proceeds with the same argument; but as he contends with various reasonings, he introduced this admonition, that he might keep his readers attentive to what he had in view.

He has already shown that Christ is a high priest; he now contends that his priesthood is celestial. It hence follows, that by his coming the priesthood established by Moses under the law was made void, for it was earthly. and as Christ suffered in the humble condition of his flesh, and having taken the form of a servant, made himself of no reputation in the world, (Philippians 2:7;) the Apostle reminds us of his ascension, by which was removed not only the reproach of the cross, but also of that abject and mean condition which he had assumed together with our flesh; for it is by the power of the Spirit which gloriously appeared in the resurrection and the ascension of Christ, that the dignity of his priesthood is to be estimated. 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. [127]

2. Of the sanctuary, or, literally, of holy things, etc. The word is to be taken, as being in the neuter gender; and the Apostle explains himself by saying, of the true tabernacle. [128]

But it may be asked, whether the tabernacle built by Moses was a false one, and presumptuously constructed, for there is an implied contrast in the words? To this I answer, that to us mentioned here is not set in opposition to what is false, but only to what is typical; as we find in John 1:17, "The law was given by Moses, but grace and truth came by Jesus Christ." Then the old tabernacle was not the empty inventions of man, but the effigy of the heavenly tabernacle. As, however, a shadow differs from the substance, and the sign from the thing signified, the Apostle denies it to have been the true tabernacle, as though he had said, that it was only a shadow.

Which the Lord pitched, or, fixed, etc. What does the Apostle mean by locating Christ's priesthood in heaven? For doubtless he suffered on earth, and by an earthly blood he atoned for our sins, for he derived his origin from the seed of Abraham; the sacrifice of his death was visible; and lastly, that he might offer himself to the Father, it was necessary for him to descend from heaven to the earth, and as man to become exposed to the sorrows of this mortal life, and at length to death itself. To all this I reply, that whatever of an earthly kind appears at first sight to be in Christ, it is to be viewed spiritually by the eye of faith. Thus his flesh, which proceeded from the seed of Abraham, since it was the temple of God, possessed a vivifying power; yea, the death of Christ became the life of the world, which is certainly above nature. The Apostle therefore does not refer to what belongs peculiarly to human nature, but to the hidden power of the Spirit; and hence it is, that the death of Christ has nothing earthly in it. When therefore we speak of Christ, let us learn to raise up all our thoughts to the kingdom of God, so that no doubt may remain in us.

Nearly to the same purpose is the language of Paul in 2 Corinthians 5:1; he calls God the builder of this tabernacle, in order to set forth its stability and perpetuity; for, on the other hand, what is built by men's hands, is unstable, and at last sure to perish. But he says this, because redemption was truly a divine work, attained by the death of Christ; and in this the power of Christ manifested itself in a wonderful manner.

3. For every high priest, etc. The Apostle intends to show, that Christ's priesthood cannot coexist with the Levitical priesthood. He proves it in this way, -- "The Law appointed priests to offer sacrifices to God; it hence appears that the priesthood is an empty name without a sacrifice. But Christ had no sacrifice, such as was offered under the Law; it hence follows, that his priesthood is not earthly or carnal, but one of a more excellent character."

Let us now examine every clause. The first thing that deserves notice, is that which he teaches that no priest is appointed except to offer gifts; it is hence evident, that no favor from God can be obtained for men except through the interposition of a sacrifice. Hence, that our prayers may be heard, they must be founded on a sacrifice; their audacity, therefore, is altogether pernicious and fatal, who pass by Christ and forget his death, and yet rush into the presence of God. Now, if we wish to pray in a profitable manner, we must learn ever to set before us the death of Christ, which alone sanctifies our prayers. For God will never hear us unless he is reconciled; but he must be first pacified, for our sins cause him to be displeased with us. Sacrifice must necessarily precede, in order that there may be any benefit from prayer.

We may hence further conclude, that no one either among men or angels is qualified for pacifying God, for all are without any sacrifice of their own which they can offer to appease God. And hereby is abundantly exposed the effrontery of the Papists who make Apostles and martyrs to share with Christ as mediators in the work of intercession; for in vain do they assign them such an office, except they supply them with sacrifices. [129]

4. For if he were on earth, etc. It is now beyond dispute that Christ is a high priest; but as the office of a judge does not exist without laws and statutes, so the office of sacrificing must be connected with Christ as a priest: yet he has no earthly or visible sacrifice; he cannot then be a priest on earth. We must always hold this truth that when the Apostle speaks of the death of Christ, he regards not the external action, but the spiritual benefit. He suffered death as men do, but as a priest he atoned for the sins of the world in a divine manner; there was an external shedding of blood, but there was also an internal and spiritual purgation; in a word, he died on earth, but the virtue and efficacy of his death proceeded from heaven.

What immediately follows some render thus, "He could not be a priest of the number of those who offer gifts according to the Law." But the words of the Apostle mean another thing; and therefore I prefer this rendering, "He could not be a priest as long as there are priests who," etc. For he intends to show one of these two things, either that Christ is no priest, while the priesthood of the Law continued, as he had no sacrifice, or that the sacrifices of the law ceased as soon as Christ appeared. The first of these is against all reason, for it is an act of impiety to deprive Christ of his priesthood. It then remains for us to confess, that the Levitical order is now abolished.

5. Who serve unto the example, etc. The verb latreuein to serve, I take here to mean the performing of sacred rites; and so en or epi is to be understood. This is certainly more appropriate than the rendering given by some, "Who serve the shadow and example of heavenly things; and the construction in Greek will admit naturally of the meaning I have proposed. In short, he teaches us that the true worship of God consists not in the ceremonies of the Law, and that hence the Levitical priests, while exercising their functions, had nothing but a shadow and a copy, which is inferior to the prototype, for this is the meaning of the word hupodeigma, exemplar. And he thus anticipates what might have been raised as an objection; for he shows that the worship of God, according to the ancient sacrifices, was not superfluous, because it referred to what was higher, even to heavenly realities. [130]

As Moses was admonished by God, etc. This passage is found in Exodus 25:40; and the apostle adduces it here on purpose, so that he might prove that the whole service, according to the Law, was nothing more than a picture as it were, designed to shadow forth what is found spiritually in Christ. God commanded that all the parts of the tabernacle should correspond with the original pattern, which had been shown to Moses on the mount. And if the form of the tabernacle had a reference to something else, then the same must have been the case as to the rituals and the priesthood; it hence follows that there was nothing real in them.

This is a remarkable passage, for it contains three things entitled to special notice.

First, we hence learn that the ancient rituals were not without reason appointed, as though God did by them engage the attention of the people as with the diversions of children; and that the form of the tabernacle was not an empty thing, intended only to allure and attract the eyes by its external splendor; for there was a real and spiritual meaning in all these things, since Moses was commanded to execute every thing according to the original pattern which was given from heaven. Extremely profane then must the opinion of those be, who hold that the ceremonies were only enjoined that they might serve as means to restrain the wantonness of the people, that they might not seek after the foreign rites of heathens. There is indeed something in this, but it is far from being all; they omit what is much more important, that they were the means of retaining the people in their expectation of a Mediator.

There is, however, no reason that we should be here overcurious, so as to seek in every nail and minute things some sublime mystery, as Hesychius did and many of the ancient writers, who anxiously toiled in this work; for while they sought refinedly to philosophize on things unknown to them, they childishly blundered, and by their foolish trifling made themselves ridiculous. We ought therefore to exercise moderation in this respect, which we shall do if we seek only to know what has been revealed to us respecting Christ.

Secondly, we are here taught that all those modes of worship are false and spurious, which men allow themselves by their own wit to invent, and beyond God's command; for since God gives this direction, that all things are to be done according to his own rule, it is not lawful for us to do anything different from it; for these two forms of expression, "see that thou do all things according to the patterns," and, "See that thou do nothing beyond the pattern," amount to the same thing. Then by enforcing the rule delivered by himself, he prohibits us to depart from it even in the least thing. For this reason all the modes of worship taught by men fall to the ground, and also those things called sacraments which have not proceeded from God.

Thirdly, let us hence learn that there are no true symbols of religion but those which conform to what Christ requires. We must then take heed, lest we, while seeking to adapt our own inventions to Christ, transfigure him, as the Papists do, so that he should not be at all like himself; for it does not belong to us to devise anything as we please, but to God alone it belongs to show us what to do; it is to be "according to the pattern" showed to us.

6. But now has he obtained a more excellent ministry, etc. As he had before inferred the excellency of the covenant from the dignity of the priesthood, so also now he maintains that Christ's priesthood is more excellent than that of Aaron, because he is the interpreter and Mediator of a better covenant. Both were necessary, for the Jews were to be led away from the superstitious observance of rituals, by which they were prevented from advancing directly forward to the attainment of the real and pure truth of the Gospel. The Apostle says now that it was but right that Moses and Aaron should give way to Christ as to one more excellent, because the gospel is a more excellent covenant than the Law, and also because the death of Christ was a nobler sacrifice than the victims under the Law.

But what he adds is not without some difficulty, -- that the covenant of the Gospel was proclaimed on better promises; [131] for it is certain that the fathers who lived under the Law had the same hope of eternal life set before them as we have, as they had the grace of adoption in common with us, then faith must have rested on the same promises. But the comparison made by the Apostle refers to the form rather than to the substance; for though God promised to them the same salvation which he at this day promises to us, yet neither the manner nor the character of the revelation is the same or equal to what we enjoy. If anyone wishes to know more on this subject, let him read the 4th and 5th chapter of the Epistle to the Galatians and my Institutes.

Footnotes:

[127] See [31]Appendix D 2.

[128] It is better to take "holy things" as designating the holy duties of the priest, afterwards specified when the offering of gifts and sacrifices is mentioned, than as signifying "the sanctuary." Christ is a priest and a minister in sacred things, and a minister in the true tabernacle. He has holy things to do, and he does them, not in the shadowy and typical tabernacle, but in that which is real and celestial. We find, that the word in the next chapter means the holiest place, accompanied as here with the article, chapter 9: 8-12, and without the article, the holy place or the sanctuary, chapter 9:2. So then if this meaning be taken, the rendering here ought to be, "the minister of the holiest;" and then "tabernacle" is used as including the whole building, as in chapter 9:2. But the context here seems to favor the former meaning. The version of Doddridge is, "A minister of holy things." -- Ed.

[129] "This man" of our version, in the latter clause of the verse, should be either "he," or "this high priest," in contrast with the high priest at the beginning of the verse. Such is the rendering of Macknight and Stuart. -- Ed.

[130] Our version of this clause is hardly intelligible. Calvin's rendering with a little addition would convey a clear meaning. "Who do service in that which is the exemplar and shadow of celestial things." Stuart considers "tabernacle" as being understood. We have the words, "who serve the tabernacle," in chapter 13:10, that is, "who do the service belonging to the tabernacle," or, "who attend on the tabernacle." So the literal rendering here is, "who serve the model and shadow of celestial things," which means, "who do the service belonging to the model and shadows of celestial things." The tabernacle no doubt is what is meant; and it is called a "model," or likeness, because it emblematically represented, or exhibited things heavenly, and a "shadow," because it was not the substance or the reality. Stuart seems to have unwisely combined the two words, "a mere copy;" for the two ideas they convey are not thus so clearly seen. But to "serve," or to do service, includes what was done by the people as well as by the priests. Those who offered the sacrifices, as well as the priests through whom they offered the sacrifices, or performed the services belonging to the tabernacle; the latter are meant here, and the former or both in chapter 10:2; 13:10. To serve the Lord, and to offer sacrifices to him, are in Exodus represented as the same; see chapter 8:1; 10:7, 26. -- Ed.

[131] Instead of "proclaimed," it is "established" in our version, and in that of Doddridge, and Macknight, and of Stuart, "sanctioned." The verb means what is set as a law; that is, firmly and irrevocably fixed. It was a covenant firmly set or founded on more excellent promises. What these are, we learn in the following verses. This verse is connected with the fourth; and the fifth is to be put in a parenthesis. The reasoning is, -- Though he is no priest on earth, yet he has a higher ministry, inasmuch as the covenant of which he is the Mediator is far superior to that of priests on earth; that is, the Levitical priests. Then he proceeds to the end of the chapter with the covenant, and shows its superiority. -- Ed.

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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

What is the Sanctuary?
The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Daniel 8:14. These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These …
Ellen Gould White—The Great Controversy

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