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;

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,

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;

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,

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,

Now of the things we are saying this is the chief point: We have such a high priest, who has taken his place at the right hand of God's high seat of glory in heaven,

Now the main point in the things that have been stated is this: that we have so great a High Priest, who is seated at the right hand of the throne of Majesty in the heavens,

To sum up what I have been saying: Such is the high priest that we have, one who has taken his seat at the right hand of the throne of God's Majesty in heaven,

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

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. [1]

Footnotes

1 - See [31]Appendix D 2.

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. Our translators seem to have understood this as referring to a "summing up," or recapitulation of what he had said, and there can be no doubt that the Greek would bear this interpretation. But another exposition has been proposed, adopted by Bloomfield, Stuart, Michaelis, and Storr, among the moderns, and found also in Suidas, Theodoret, Theophylact, and others, among the ancients. It is what regards the word rendered "sum" - κεφάλαιον kephalaion - as meaning the "principal thing;" the chief matter; the most important point. The reason for this interpretation is, that the apostle in fact goes into no recapitulation of what he had said, but enters on a new topic relating to the priesthood of Christ. Instead of going over what he had demonstrated, he enters on a more important point, that the priesthood of Christ is performed in heaven, and that he has entered into the true tabernacle there. All which preceded was type and shadow; this was that which the former economy had adumbrated. In the previous chapters the apostle had shown that he who sustained this office was superior in rank to the Jewish priests; that they were frail and dying, and that the office in their hands was changing from one to another, but that that of Christ was permanent and abiding. He now comes to consider the real nature of the office itself; the sacrifice which was offered; the substance of which all in the former dispensation was the type. This was the "principal thing" - κεφάλαιον kephalaion - the "head," the most important matter; and the consideration of this is pursued through theHeb 8:1, Hebrews 9:1, and Hebrews 10:1 chapters Hebrews. 8-10.
We have such an high priest - That is settled; proved; indisputable. The Christian system is not destitute of what was regarded as so essential to the old dispensation - the office of a high priest.
Who is set on the right hand of a throne - He is exalted to honor and glory before God. The right hand was regarded as the place of principal honor, and when it is said that Christ is at the right hand of God, the meaning is, that he is exalted to the highest honor in the universe; see the note at Mark 16:19. Of course the language is figurative - as God has no hands literally - but the language conveys an important meaning, that he is near to God; is high in his affection and love, and is raised to the most elevated situation in heaven; see Philippians 2:9; notes Ephesians 1:21-22.

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.

Now (1) 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) He briefly repeats that to which all these things are to be referred, that is, that we have another High Priest than those Levitical high priests, even such a one as sits at the right hand of the Most High God in heaven.

Now of the things which we have spoken this is the sum,.... The scope and drift, the compendium and substance; or the principal of what has been said in or from Psalm 110:4 and has been discoursed of in the three preceding chapters, is the priesthood of Christ:
we have such an high priest; as is described in the foregoing discourse, and in the following words: Christ is a priest, an high priest, and the saints' high priest; they are not without one under the Gospel dispensation; and Christ is he, and always continues, in whose sacrifice and intercession they have a share:
who is set on the right hand of the throne of the Majesty in the heavens; he is "set", whereas the Levitical priests stood; which shows that he has done his work, and that with acceptance; and is in a state of ease and rest; and is possessed of honour, glory, majesty, and authority, and which continue: the place where he is set is, "on the right hand of the throne of the Majesty"; the same with the right hand of God; for by the throne of the Majesty is meant God the Father, in his royal glory and dignity; so Tiphereth, one of the ten numbers in the Jews' Cabalistic tree, whose name is Jehovah, is called , "the throne of glory" (c); so angels are called thrones, Colossians 1:16 but God is a throne of majesty superior to them; and at his right hand sits Christ the great high priest; which is expressive of his high honour, glory, and power, and even of his equality with God: the phrase, "in the heavens", may refer both to God the throne of majesty, who is there, and to Christ the high priest, who is passed into them, and received by them, and sits there.
(c) Lex. Cabal. p. 483.

The substance, or summary, of what had been declared was, that Christians had such a High Priest as they needed. He took upon himself human nature, appeared on earth, and there gave himself as a sacrifice to God for the sins of his people. We must not dare to approach God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for we are accepted only in the Beloved. In all obedience and worship, we should keep close to God's word, which is the only and perfect standard. Christ is the substance and end of the law of righteousness. But the covenant here referred to, was that made with Israel as a nation, securing temporal benefits to them. The promises of all spiritual blessings, and of eternal life, revealed in the gospel, and made sure through Christ, are of infinitely greater value. Let us bless God that we have a High Priest that suits our helpless condition.

CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Hebrews 8:1-13)
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, Hebrews 9:10, Hebrews 9:15, Hebrews 9:17) 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. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Hebrews 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Hebrews 10:11-12).

This is the sum. The crowning truth.
We have such an high priest. Such as has been set forth in the preceding chapters: sympathizing, sinless, unchangeable, mighty to save, divine.
Set on the right hand. He has offered his sacrifice and sat down in the heavens at God's right hand. Concerning the significance of sitting at the right hand of God, see notes on Ephesians 1:20.
A minister of the sanctuary. Not of any earthly temple, but of the sanctuary above.
The true tabernacle, the tabernacle made of God, whose Holy of Holies is in the heavens, of which the earthly tabernacle was only a feeble pattern. The earthly tabernacle had an outer court, with the altar, a holy place, and a Holy of Holies. These parts have been understood to be typical (1) of the world, from whence we pass by the altar of sacrifice, the blood of Christ into (2) the holy place, the church, and from the holy place the high priest passed beyond the vail into (3) the Most Holy Place, typical of heaven itself. There our high priest, having rent the vail that all in the church may follow, dwells and intercedes for us. There he presented his offering, the blood of his atonement.

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. At the right hand of the Majesty - Of God.