Hebreus 8
Oecumenius
Hebreus 8:1
"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 body. Therefore, the apostle also says now: "Moreover, the main point of what we say is this"—that is, to say the greatest and most comprehensive, we have a God as high priest; for the priesthood belongs to no one else but God. "we have such a high priest." This mixes the humble with the awe-inspiring in this place, so that through the humble it may prepare the way for the awe-inspiring. The humble are to be a priest and an administrator; the awe-inspiring is to sit at the right hand of God and in the heavens. "of the throne of majesty." He calls it the throne of majesty, the paternal throne, or that majesty might also be said to belong to the Father; or simply thus, the throne of majesty, the greatest throne. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:2
"and of the true tabernacle." Here, he refers to the heavens as the tabernacle. For they were saying, perhaps, the believers from Judea: If he is a high priest, where is the tabernacle in which he performs his priestly duties? He indicates that there is also a tabernacle, and the difference of it compared to the Jewish tabernacle, wanting to show that it was established by the Lord and not by man. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:2
"a minister of the sanctuary." The High Priest, he says, is of men who have been sanctified by him. For he is our High Priest. If he sat at the right hand of the Father, how is he a minister? For it is proper for ministers to stand and serve; but to sit is the role of God to whom the ministry is rendered. But, as has been said, the humble mingles with the awe-inspiring, so that by sitting he may show divinity, and by ministering the guardianship and humanity concerning us. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:2
For this is the ministry and this is the priesthood, to cleanse men from sins and to make them holy. For such a minister and worker of the saints must sit at the right hand of the Father as the true God and Son. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:3
"For every high priest." For he says, it is proper for the high priests to offer gifts and sacrifices (for this is why they are established), it is necessary for the Christ also to offer something, I mean sacrifices. Therefore, he took on his own flesh, which he also offered. He said this, so that no one would say, If he is a high priest forever, why did he die? Why? So that he might offer himself as a sacrifice. For without sacrifices, he would not even be a high priest. "thus it is necessary for this one also to have something to offer." Such as Christ. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:4
"For if he were on earth." This was the case, if he had not died, nor had he been taken up after rising. "he would not be a priest at all." For there would be others, even a rebellion would be present. But now he has died, so that he may offer the sacrifice. Rising from the dead, he was taken up, so that he might have a place in heaven, where he must serve as a priest. To serve as a priest means to intercede for us. All these humble words were said, both because of humanity and because of the childishness of those who hear. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:5
"who serve a copy and shadow of the heavenly things." Those who are priests of the Jews, he says. And how do they serve as a copy and shadow of the heavenly things? For he says, "See that you make everything according to the pattern that was shown to you on the mountain." And the things shown to him were heavenly. There were also services, and prayers, and sacrifices, and the construction of the tabernacle. "just as Moses was instructed." "He has heard, he knows." "According to the pattern shown to you." Since the sight is easier to learn than hearing, for this reason God showed Moses everything, not only the construction of the tabernacle, but also concerning the sacrifices and the other worship. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:6
"But now he has obtained a more excellent ministry." Now, he says, since it is not on earth, but in heaven, a better ministry has been attained, that is, the high priest is for a better ministry. See how he engages with the humble because of the weakness of those who are listening. But if he were to say something awe-inspiring, he would immediately be dismissed, fearing that it would not be accepted. "inasmuch as he is also the mediator of a better covenant." Thus, he says, the ministry is better than the old, as the new covenant, of which Christ is the mediator, is new, I say, the covenant of faith in Him, in which He mediated for Himself and for the Father, "which was established on better promises." This covenant, he says, was enacted on better promises. For the old promised the good things of the earth; but the new, the kingdom of heaven. And thus the promises from this are better, because the former has been abolished. Therefore, the new triumphs, because it is better, and is given on better promises. And the better one has the promises, for it is better, is evident everywhere. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:7
Behold the order! He said that the covenant according to Christ is superior to the old one. And how is this evident? Because, he says, it is established on better promises. For if the promises and the recompenses are better, it is clear that the covenant is also better, and the commandments more divine. But how is it evident that the promises are better? From this, he says, that the former was set aside, but this one has taken its place. For this reason, the New covenant prevails, because it is better and more perfect. For if the former had been faultless, that is, if it had nothing lacking, if it made people blameless—then no second covenant would have been introduced. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:8
If he had nothing lacking, he says, if he made men without fault, how then was he so disturbed? "For finding fault with them." To whom? The Jews who received and were governed by the laws in the Old Testament. "Behold, the days are coming." "After having made the new covenant better than the old in many ways above, now clearly he also mocks the removal of the old, but he does not do this of his own accord, lest he become burdensome, and he brings forth Jeremiah saying, "in the day when I took them by the hand." (Jer. 31:32) — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:9
"in the day when I took them by the hand to lead them out of the land of Egypt." So that they do not suppose that the exodus is according to the covenant with Abraham; for it has occurred in Christ, "For to your seed," he says, "who is Christ;" (Gal. 3:16) it brings forth what kind of covenant the exodus has become. That of the Exodus, he says, made through Moses. For to say, "not according to that covenant," he shows it to be cast away, as if he were saying, "I will give another covenant, not such as I have already given. For that one, because of its weakness, has been cast away from me." "because they did not continue." As if the statement serves as a defense for God's negligence; for He says, they did not continue My covenant. For from them began the disobedience, and thus God's negligence followed. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:10
For this is evident. Who easily persuades someone in the ancient times to turn away from their own superstition? On the contrary, Israel was turning from the knowledge of God into error. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:10
"For this is the covenant." Which one? The New one. That is to say, "after those days." Which days? Some say, those of the Exodus, in which the Mosaic law was given; but it seems to me that it speaks of those days mentioned above: "Behold, the days are coming." After those days have passed, I will make such a covenant as you will hear next. "I will put my laws." I will establish, giving my laws, "on their hearts." For neither in letters was the new established, but through the Holy Spirit. And this is indicated by Christ speaking to the apostles. "He (that is, the Comforter) coming, will remind you and teach you all things." (Jn. 14:26) Do you see that the new is not in letters, but through the Holy Spirit? Therefore, consider how much greater the New Covenant is. "And I will be their God." This was accomplished through the gospel. For those who formerly worshiped idols, now having known the true God, have become His people. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:11
"And they shall not teach, each one his neighbor." Here it speaks of a teaching that is more laborious. For behold, we see that there is no need for more words for those whose minds are healthy, to persuade them to believe in Christ. For all men are taught by God; for Christ has written His laws upon our hearts. "for they shall all know me." For the Jewish knowledge and faith were confined to one corner of the world, Palestine. And few knew it; but the voice of the apostles went out to all the earth. Moreover, since God dwelt on earth in the flesh, and by taking on our nature made it divine, the light of true knowledge of God shone in all souls, and a certain ability was granted to human nature by grace to truly know God. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:12
"For I will be merciful toward their iniquities." To those who have gone before. Mercy is granted, having been left to us in baptism. "and I will remember their sins and their lawless deeds no more." For those forgiven in baptism are no longer remembered. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 8:13
"In speaking of a new covenant." For to call it altogether new has made the first covenant old. "And what is becoming obsolete and growing old is ready to vanish away." Now, having taken boldness from the prophet, he himself declares. This, he says, is new, but that one is old. The old is being abolished, he says. Therefore, it has been cast out and dissolved because of old age; as if he were saying: The new has not suddenly ceased the old, but because of its old age and antiquity, that is, because of its weakness and uselessness. "what the law could not do." he says elsewhere, in that part where it "was weakened by the flesh". (Rom. 8:3) — The Pseudo-Oecumenian Catena on Hebrews