Exegetical and Hermeneutical Commentary of Hebrews 2:17
Wherefore in all things it behooved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.
17. Wherefore ] The Greek word , “ whence,” common in this Epistle, does not occur once in St Paul, but is found in Act 26:19, in a report of his speech, and in 1Jn 2:18.
in all things ] These words should be taken with “to be made like.”
it behoved him ] Stronger than the “it became Him” of Heb 2:10. It means that, with reference to the object in view, there lay upon Him a moral obligation to become a man with men. See Heb 5:1-2.
that he might be ] Rather, “that he might become ” or, “prove Himself.”
a merciful and faithful high priest ] Merciful, or rather, “ compassionate ” to men; “faithful” to God. In Christ “mercy and truth” have met together. Psa 85:10. The expression “a faithful priest” is found in 1Sa 2:35. Dr Robertson Smith well points out that the idea of “a merciful priest,” which is scarcely to be found in the O.T., would come home with peculiar force to the Jews of that day, because mercy was a quality in which the Aaronic Priests had signally failed ( Yoma, f. 9. 1), and in the Herodian epoch they were notorious for cruelty, insolence and greed (see my Life of Christ, ii. 329, 330). The Jews said that there had been no less than 28 High Priests in 107 years of this epoch (Jos. Antt. xx. 10) their brief dignity being due to their wickedness (Pro 10:27). The conception of the Priesthood hitherto had been ceremonial rather than ethical; yet it is only “by mercy and truth” that “iniquity is purged.” Pro 16:6. The word “High Priest,” here first introduced, has evidently been entering into the writer’s thoughts (Heb 1:3, Heb 2:9; Heb 2:11; Heb 2:16), and is the most prominent conception throughout the remainder of the Epistle. The consummating steps in genuine high priesthood are touched upon in Heb 5:10, Heb 6:20, Heb 9:24.
high priest ] The Greek word is comparatively new. In the Pentateuch the high priest is merely called “the Priest” (except in Lev 21:10). In later books of Scripture the epithet “head” or “great” is added. The word occurs 17 times in this Epistle, but not once in any other.
in things pertaining to God ] Comp. Heb 5:1. The phrase is found in the LXX. of Exo 18:19.
to make reconciliation for the sins of the people ] More literally, “to expiate the sins of the people.” Christ is nowhere said in the N. T. to “expiate” or “propitiate” God or “the wrath of God” (which are heathen, not Christian, conceptions), nor is any such expression found in the LXX. Nor do we find such phrases as “God was propitiated by the death of His Son,” or “Christ propitiated the wrath of God by His blood.” God Himself fore-ordained the propitiation (Rom 3:25). The verb represents the Hebrew kippeer, “to cover,” whence is derived the name for the day of Atonement ( Kippurim). In Dan 9:24 Theodotion’s version has . We are left to unauthorised theory and conjecture as to the manner in which and the reason for which “expiation,” in the form of “sacrifice,” interposes between “sin” and “wrath.” All we know is that, in relation to us, Christ is “the propitiation for our sins” ( 1Jn 2:2 ; 1Jn 4:10; Rom 3:25). Accepting the blessed result as regards ourselves we shall best shew our wisdom by abstaining from dogmatism and theory respecting the unrevealed and transcendent mystery as it affects God.
the people ] Primarily the Jewish people, whom alone the writer has in mind. Angels, so far as we are told, did not need the Redemptive work.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore in all things – In respect to his body; his soul; his rank and character. There was a propriety that he should be like them, and should partake of their nature. The meaning is, that there was a fitness that nothing should be wanting in him in reference to the innocent propensities and sympathies of human nature.
It behoved him – It became him; or there was a fitness and propriety in it. The reason why it was proper, the apostle proceeds to state.
Like unto his brethren – Like unto those who sustained to him the relation of brethren; particularly as he undertook to redeem the descendants of Abraham, and as he was a descendant of Abraham himself, there was a propriety that he should be like them. He calls them brethren; and it was proper that he should show that he regarded them as such by assuming their nature.
That he might be a merciful and faithful high priest –
(1) That he might be merciful; that is, compassionate. That he might know how to pity us in our infirmities and trials, by having a nature like our own.
(2) That he might be faithful; that is, perform with fidelity all the functions pertaining to the office of high priest. The idea is, that it was needful that he should become a man; that he should experience as we do the infirmities and trials of life, and that by being a man, and partaking of all that pertained to man except his sins, he might feel how necessary it was that there should be fidelity in the office of high priest. Here was a race of sinners and sufferers. They were exposed to the wrath of God. They were liable to everlasting punishment. The judgment impended over the race, and the day of vengeance hastened on. All now depended on the great high priest. All their hope Was in his fidelity to the great office which he had undertaken. If he were faithful, all would be safe; if he were unfaithful, all would be lost. Hence, the necessity that he should enter fully into the feelings, fears, and dangers of man; that he should become one of the race and be identified with them, so that he might be qualified to perform with faithfulness the great trust committed to him.
High priest – The Jewish high priest was the successor of Aaron, and was at the head of the ministers of religion among the Jews. He was set apart with solemn ceremonies – clad in his sacred vestments – and anointed with oil; Exo 29:5-9; Lev 8:2. He was by his office the general judge of all that pertained to religion, and even of the judicial affairs of the Jewish nation; Deu 17:8-12; Deu 19:17; Deu 21:5; Deu 33:9-10. He only had the privilege of entering the most holy place once a year, on the great day of expiation, to make atonement for the sins of the whole people; Lev 16:2, etc. He was the oracle of truth – so that when clothed in his proper vestments, and having on the Urim and Thummim, he made known the will of God in regard to future events. The Lord Jesus became in the Christian dispensation what the Jewish high priest was in the old; and an important object of this Epistle is to show that he far surpassed the Jewish high priest, and in what respects the Jewish high priest was designed to typify the Redeemer. Paul, therefore, early introduces the subject, and shows that the Lord Jesus came to perform the functions of that sacred office, and that he was eminently endowed for it.
In things pertaining to God – In offering sacrifice; or in services of a religious nature. The great purpose was to offer sacrifice, and make intercession; and the idea is, that Jesus took on himself our nature that he might sympathize with us; that thus he might be faithful to the great trust committed to him – the redemption of the world. Had he been unfaithful, all would have been lost, and the world would have sunk down to wo.
To make reconciliation – By his death as a sacrifice. The word used here – hilaskomai – occurs but in one other place in the New Testament Luk 18:13, where it is rendered God be merciful to me a sinner; that is, reconciled to me. The noun ( hilasmos – propitiation) is used in 1Jo 2:2; 1Jo 4:10. The word here means properly to appease, to reconcile, to conciliate; and hence, to propitiate as to sins; that is, to propitiate God in reference to sins, or to render him propitious. The Son of God became a man, that he might so fully enter into the feelings of the people as to be faithful, and that he might be qualified as a high priest to perform the great work of rendering God propitious in regard to sins. How he did this, is fully shown in the subsequent parts of the Epistle.
Fuente: Albert Barnes’ Notes on the Bible
Heb 2:17
Made like unto His brethren
A sermon preached on Christmas Day
This high feast of the nativity of our blessed Saviour is called by St.
Chrysostom the great metropolitan feast. For, as to the chief city the whole country resorts (Psa 122:4); so all the feast-days of the whole year meet and are concentred in the joy of this feast. If we will draw them into a perfect circle, we must set the foot of the compass upon this, God was made like unto man. My text is laid down unto us in the form of a model proposition; which consists of two parts, the dictum and the modus. Here is, first, the proposition, Christ is made like us. Secondly, the modification or qualification of it, It behoved Him so to be. First, in the proposition, our meditations are directed to Christ and to His brethren. And we consider what Christ is, and what we were. God He was from all eternity, but in the fulness of time made like unto as. But we were miserable sinners, enemies to God. But now, by Christs assimilation to us, we are made like unto God. Secondly, the modification carries out thoughts to those two common heads–the convenience, and the necessity of it. Now this again looks, equally on both–on Christ, and on His brethren. If in all things it behoved Christ to be like unto His brethren, which is the benefit, heaven and earth will conclude, men and angels will infer, that it behoveth us to be made like unto Christ, which is the duty. My text, ye see, is divided equally between these two terms, Christ, and His brethren. That which our devotion must contemplate in Christ is, first, His divine; secondly, His human, nature; thirdly, the union of them both. First, His divine nature; for we cannot but make a stand, and inquire who He was who ought to do this. Secondly, His human nature; for we find Him here flesh of our flesh, and bone of our bones, made like unto us in our flesh, in our souls. What can we say more? Our apostle tells us, in all things. And then, thirdly, will follow the union, expressed in the passive to be made. in His assimilation, and the assumption of our nature. All these fill us with admiration; but the last raiseth it yet higher. Fourthly, the end of all is the end of all–our salvation; the end of our creation, of our redemption, of this assimilation; and the last end of all, the glory of God. Then His brethren and He will dwell together in unity.
I. In the first place, in an holy ecstasy we cry out with the prophet, Who is He that cometh? (Isa 63:1). Who is He that must be made likeunto us? What is done? and, Who did it? are of so near relation that we can hardly abstract one from the other. We, who are children of time, have need of a captain who must be born in time. We were sick of a bold and foolish ambition to be gods. And this disease became epidemical: we all would be independent, our own lawgivers, our own God. Pride threw us down; and nothing but humility, the exinanition of the Son of God, could raise us.
II. Therefore, in the next place, as Christ is God of His Father, so He is man of His mother; the Son of God, and the Son of Mary. That He appeareth in the likeness of our flesh, that He appeareth and speaketh and suffereth in our flesh, is the high prerogative of the gospel. And here He publisheth Himself in every way of representation.
1. In our image or likeness,–In the form of a servant, our very picture, a living picture, such a picture as one man is of another.
2. By way of comparison. For how hath He dilated Himself by a world of comparisons! He is a Shepherd, to guide and feed us; a Captain, to lead us; a Prophet, to teach us. He is a Priest, and He is the Sacrifice for us. He is Bread, to strengthen us; a Vine, to refresh us; a Lamb, that we may be meek; a Lion, that we may be valiant; a Door, to let us in; and the Way, through which we pass into life. He is anything that will make us like Him. Sin and error and the devil have not appeared in more shapes to deceive and destroy us than Christ hath to save us.3. By His exemplary virtues; and those raised to such a high pitch of perfection, that neither the heretic, nor the Turk, nor the devil himself could leach and blemish it.
III.
We must now, with a reverent and fearful hand, but touch at the passive to be made, which pointeth out the union of both the natures in one person.
The apostle telleth us that it behoved Him to be made like unto His brethren.
And to the apprehension of this union (as to the knowledge of God), as Ambrose saith, we arc led by weak and faint representations drawn from sensible things, and by negations.
Not after this manner.
He was made like unto us, it is true: but not so as flesh and blood may imagine, or a wanton and busy wit conceive.
His glory did not take from Him the form of a servant, nor did this assimilation lessen or alter Him in that by which He was equal to His Father. This is a great mystery (1Ti 3:16); and mysteries cannot be searched nor sounded to the depth. It fareth with us in the pursuit of profound mysteries as with those who labour in rich mines. When we dig too deep, we meet with poisonous fogs and damps instead of treasure; when we labour above, we find less metal, but more safety. Humility and purity of soul are the best convoys in the ways of knowledge. Be not then too inquisitive to find out the manner of this union. That Christ was made like unto us, is the joy of this feast; but that He ought to be so, is the wonder and ecstasy of our joy. That He would descend, is mercy; but that He must descend, is our astonishment. Had the apostle said, It behoved us that He should be made like unto us it had found an easy belief; the it behoved had been placed in its proper place on the face of a captive. All will say, It behoved us much. But to put a aebet upon the Son of God, and make it a beseemming thing for Him to become flesh, to be made like unto us, is as if one should set a ruby in clay, a diamond in brass, a chrysolite in baser metal, and say they are placed well there. To give a gift, and call it a debt, is not our usual language. On earth it is not; but in heaven it is the proper dialect, fixed in capital letters on the mercy-seat. It is the joy of this feast, the angels anthem, A Saviour is born! And if He will be a Saviour, an Undertaker, a Surety, such is the nature of fidejussion and suretyship, debet, He must, it behoveth Him; He is as deeply engaged as the party whoso Surety He is.
1. Let us look on the aptness of the means, and we shall soon find that this foolishness of God (1Co 1:25), as the apostle calls it, is wiser than man, and this weakness of God is stronger than men; and that the debt, it is right set. For if you will have extremes meet, you must have a middle line to draw them together: and, behold, here they meet, and are made one! The properties of either nature being entire, yet meet and concentre as it were in one person. Majesty putteth on humility; Power, infirmity; Eternity, mortality. By the one our Saviour dieth for us, by the other He riseth again; by the one He suffereth as man, by the other He conquereth as God; by both He perfecteth and consummateth the great work of our redemption.
2. So then here is an aptness and conveniency: but the words, It behoved Him, imply also a kind of necessity. That God could be made like mortal man, is a strange contemplation; that He would, is a rise and exaltation of that; that He ought, super-exalteth, and sets it at a higher pitch; but that He must be so, that necessity in a manner should bring Him down, were not His love infinite as well as His power, would stagger and amaze the strongest faith. It is true, this condescension of His, this assimilation, was free and voluntary, with more cheerfulness and earnestness undertaken by Him titan received now by us. But if we look back upon the precontract which passed between His Father and Him, we shall then see a debuit, a kind of necessity, laid upon Him. Our Saviour Himself speaketh it to His blessed mother, I must go about My Fathers business (Luk 2:49). We may measure His love by the decree; that is, we cannot measure it: for the decree is eternal.
Application:
1. If Christ be like unto us, then we also ought to be like unto Him, and to have our assimilation, our nativity, by analogy and rules of proportion answerable unto His. To be like unto Him! Why, who would not be like unto Him? Like Him we all would be in His glory. But to be like Him in the wilderness, like Him in His daily converse with men, like Him in the high-priests hall, like Him in the garden, like Him on the Cross: this we like not; hero we start back, and are afraid of His countenance. But if we will be His brethren, this is the copy we must take out, these be our postures, these our colours: bathed in His blood, it is true; but, withal, bathed in the waters of affliction, bathed in our tears, bathed in our own blood.
2. As He was made like unto us, so are we made like unto Him. We are not born so, nor so by chance. This resemblance is not drawn out with a thought or a word. How many be there who bear Christs name, yet are not like unto Him, because they will not be made so!
3. As there was a debuit upon Christ, so there is upon us. As it behoved Him to be made like unto us, so it behoveth us to be made like unto Him. A humble Christ, and a proud Christian; a meek Christ, and a bloody Christian; an obedient Christ, and a traitorous Christian; Christ in an agony, and a Christian in pleasure; Christ fasting, and a Christian rioting; Christ on the Cross, and a Christian in a Mahometical Paradise, there is no decorum in it, nothing but solecism and absurdity.
4. This duty is not only becoming, but necessary. For if a kind of necessity lay upon Christ, by His contract with His Father, to be made like unto us; a great necessity will lie upon us, by our covenant with Him, to be like unto Him; and woe unto us, if we be not! It is that one thing necessary: there is nothing necessary for us but it. (R. Farindon, J. D.)
Like to His brethren
I. THE DETAILS OF THIS CONFORMITY.
1. Similarity of natures.
2. Similarity of circumstances. He took His place as one item in the great mass of humanity, and assumed no position inconsistent with manhood.
II. THE EXPEDIENCY OF THIS CONFORMITY. It behoved Him. Even sovereignty is bound by law.
1. We must not deny or dispute the fact because we cannot understand the reasons on which it is founded.
2. Can we, who are less than God, complain if we also are under restraints of law?
III. THE OBJECT OF THIS URGENT AND IMPORTANT PURPOSE OF GOD,
1. Merciful sympathy can only flow from experience.
2. Faithful.
(1) To all the types and promises that had gone before.
(2) To the work He undertook.
(3) In His character. (Homilist.)
What behoved Christ
I. Note, first of all, THE EMPHASIS OF THAT EXPRESSION IT BEHOVED HIM TO BE MADE IN ALL THINGS LIKE UNTO HIS BRETHREN. And observe that the all things here, concerning which our Lords likeness to mankind is predicated, are not the ordinary properties of human nature, but emphatically and specifically mans sorrows. That will appear, I think, if you notice that my text is regarded am being a consequence of our Lords incarnation for the help of His fellows. He laid not hold upon ante)s, blot He laid hold upon the seed of Abraham. Wherefore, in all things it behoved Him to be made like unto His brethren. Now, if the likeness here be the possession of true manhood, then my text is mere tantology, and it would simply be saying, He became a man, wherefore it behoved Him to become a man. The same conclusion is, I think, fairly to be deduced from the last words of our chapter, where the fact of His suffering being tempted, is stated as His preparation to help, and as His qualification as a merciful and faithful High Priest. That is to say, the all things of which our Lord became partaker like us His brethren, are here the whole mass–in all its variety of pressure and diversity of nauseousness and bitterness–the whole mass of human sorrow which ham ever made mens hearts bleed and mens eyes run. Christ, in His single Manhood, says the writer, gathered unto Himself every form of pain. All the miseries of all men forced themselves into, and filled His heart. You and I have but a drop given to us; He drank the whole cup. Our natures are not capable of sorrow as varied, as deep, as the sorrow of Jesus Christ; but for each of us surely the assurance comes with some subtle power of consolation and strength.
II. So that brings me to the next point suggested here, viz., OUR LORDS VARIED, ALL-COMPREHENSIVE SORROW WAS A NECESSITY IMPOSED UPON HIM BY THE PURPOSE WHICH HE HAD IN VIEW. He taketh hold, not of angels, but of the seed of Abraham; and therefore He must have a hand like theirs, that can grasp theirs, and which theirs can grasp. Unless the Master had Himself been standing on the heaving surges, and Himself been subjected to the beating of the storm, He could not revive and hold up the sinking disciple. And so our Lords bitter suffering, diffused through life and concentrated on the Cross, was no mere necessary result of His humanity; was not simply borne because, being a Teacher, He must stand to His principles whatever befell Him because of them; but it was a direct result of the purpose He had in view, that purpose being our redemption. Therefore to say, It behoved Him to be made in all things like unto His brethren, is but to declare that Christs sufferings were no matter of physical necessity, but a matter of moral obligation. We know not by what mysterious process the Son learned obedience by the things which He suffered, nor can we understand how it was that the High Priest who would never have become the High Priest had He not been merciful, became yet more merciful by His own experience of human sorrow. But this we know, that somehow the pity, the sympathy of Christ, was deepened by His own life; and we can feel that it is easier for men to lay hold of His sympathy when they think of His sufferings, and to be sure that because in all points He was tempted like as we are He is able to succour them that are tempted. Comfort drops but coldly from lips that have never uttered a sigh or a groan; and for our poor human hearts it is not enough to have a merciful God far off in the heavens. We need a Christ that can be touched with the feeling of our infirmities ere we can come boldly to the Throne of Grace, assured of finding there grace in time of need.
III. Lastly, we have here THE SPECIFICATION OF THE MAIN PURPOSE OF OUR LORDS SORROWS–that He might be a merciful and faithful High Priest. Christs help is not merely the help of a wise Teacher. Men do not want only teaching. Their need goes far deeper than that. Christ is not the Helper whose help goes down to the depths and the roots of mens necessity, unless He is Priest as well as Prophet and King. He comes to do something as well as to say something; comes to alter our relations to God, as well as to declare Gods heart to us. And then, notice again how here we have Christs priestly office extended over His whole life of suffering. The popular representations of the gospel, and the superficial grasp of it, which many good people have, are accustomed to draw broad line of demarcation between Christs life and Christs death, and to concentrate the whole of the sacrificial and expiatory character of His work in His death only. My text goes in the other direction. It says that all that long-drawn sorrow which ran through the whole life of Jesus Christ, whilst it culminated in His death, was His sacrifice for the sins of the world. For all sorrow, according to Scriptural teaching, is the fruit of sin; and the sinless Christ, who bore the sorrows which He had not earned, in bearing them bore them away. (A. Maclaren, D. D.)
Christ s likeness unto His brethren
Likeness is asserted without qualification, and yet there are limits arising out of the nature of the case. One limit of course is that there can be no likeness in moral character. This limit is implied in the very titles applied to the two parties, Sanctifier and sanctified, and it is expressly stated in the place where Christ is represented as tempted in all respects similarly, apart from sin (Heb 4:15). Another limit, nowhere referred to in words, but tacitly assumed is, that the likeness is in those respects only in which our life on earth is affected by the curse pronounced on man for sin. Overlooking this principle, we might fail to be impressed with the likeness of Jesus to other men in His experience; we might even be impressed with a sense of unlikeness. There are respects in which Christs life was unlike the common life of men. He was a celibate; He died young, and had no experience of the temptations of middle life, or the infirmities of old age; in outward lot He was the brother of the poor, and was well acquainted with their griefs, but of the joys and temptations of wealth He had no experience. But these features of difference do not fall under the category of the curse. Family ties date from before the fall. The doom pronounced on man was death immediate, and prolonged life is a mitigation of the curse. Wealth too is a mitigating feature, another evidence that the curse has not been executed in rigour, but has remained to a considerable extent an unrealised ideal, because counteracted by an underlying redemptive economy. It will be found that Christs likeness to His brethren is closest just where the traces of the curse are most apparent: in so far as this life is
(1) afflicted with poverty,
(2) exposed to temptations, to ungodliness,
(3) subject to death under its more manifestly penal forms, as when it comes as a blight in early life, or as the judicial penalty of crime. Jesus was like His brethren in proportion as they need His sympathy and succour, like the poor, the tempted, the criminal. (A. B. Bruce, D. D.)
Advantages of Christs manifestation in the flesh
Let us consider the design of our Saviours mission, that Be came into the world to save sinners by turning us away from our iniquities, and thereby purifying to Himself a people zealous of good works; and we shall find that the manifestation of Christ in the flesh did more effectually answer this end than any other means could.
1. The first advantage that occurs is the simplicity of the character which the Deity assumed from whom the precepts of eternal life might issue with all the sanction of the Godhead, without the terror of its majesty.
2. As the end of Christs coming was to turn us to the Lord, and as no obedience to His laws can be truly acceptable, but that which springs from love, so no scheme could possibly engage so strongly our gratitude as that which so manifestly declared His abundant love to us in sending His Son to take our nature upon Him. (H. Usher, D. D.)
Christ like His brethren
I. IT IS AN ACT OF DIVINE CONDESCENSION TO HUMAN WEAKNESS. Our thoughts of God are imperfect and obscure, because He is invisible and cannot be perceived by any of the senses. The incarnation of Christ conducts man to the knowledge of God and to communion with Him. Let it awaken our gratitude, that the new and living way is open to us; that we are not assembled before a lifeless image, practising vain impure and cruel rites; that the purpose of our solemn assembly is to celebrate the love of our Creator.
II. Christs being made in all things like His brethren renders Him A FIT EXAMPLE FOR THEM TO IMITATE. It is by beholding the glory of the Lord that we are changed into the same image, and this is agreeable to the principles of human nature. Imitation is one of our first and strongest principles. The example of Christ is every way fitted for our instruction.
From His humility we learn that pride was not made for man. From His meekness towards those who injured Him we learn to repress anger and revenge. The young may learn from Him subjection to their parents; the wise may learn to employ their wisdom in instructing the ignorant; the great may learn to be good; the poor may learn contentment, and the afflicted resignation. In imitating His devout retirement we perceive that man is made for devotion, and that in the exercise of it our souls return unto their rest.
III. Christ was made in all things like His brethren THAT HE MIGHT SYMPATHISE WITH THEM. He took not upon Him the nature of angels, for then He could not have sympathised with men. As in circumstances of distress and danger we most need the sympathy of a friend, so Christ became a Man of sorrows and acquainted with grief. (S. Charters.)
The Fathers pity and the Sons sympathy
(in conjunction with Psa 103:13):–The thought which I desire, by the comparison of these texts, to suggest is this–How the compassion of God for men, disclosed in the Old Testament, has grown in the New into the fellow-feeling of Christ. We have not lost our Fathers pity; we have gained a brothers sympathy.
1. Both halves of revelation agree in giving impartial prominence to two aspects of Gods moral attitude towards us–to His aspect of displeasure towards the sinner as identified with his sin, and His aspect of grace towards the sinner as separable from his sin. Whatever the Old Testament discloses of Divine kindness to men, of gentle forbearance, and enduring watchful care, and abundant forgiveness, and healing helpfulness, seems all of it to be the condescension of One who is too great to be anything else than nobly pitiful.
2. There is no doubt whatever that some souls, fed on such views of God as these, did grow up to a spiritual stature quite heroical Long and close meditation on the greatness and on the pity of Jehovah produced very noble men of God. Abraham, Moses, Samuel, David, Elijah, Daniel, were men in whom was united rare spiritual strength with rare spiritual tenderness. To grow familiar with the vastness and unmaginableness of the Divine nature through the habit of laying ones soul alongside the lofty One who inhabiteth eternity makes the soul wax great. For true greatness of soul is near of kin to a manly lowliness of soul; and he who frankly and profoundly worships Him who is alone noble enough for worship will find himself ennobled.
3. At the same time, the characteristic tendency of Old Testament saints to look at the Divine goodness as coloured by His pity and as having a constant reference to His distance above His creatures implied an imperfect appreciation of His love. Compassion is not the perfection of love. Love, when it is perfect, vanquishes what it cannot obliterate, the distinctions of high and low, of great and small. It refuses to be separated from its loved one. It can no longer be at ease while he suffers, or rich while he is poor, but bridges the gulf of difference, identifies itself with its object, and forgets to pity that it may learn to sympathise. By doing this new thing, which no Old Testament believer had dared to credit Him with doing, God disclosed a manner of love for men for which the name of pity is too weak. The Creator has become also a creature; and with us He has henceforth in Jesus Christ one nature, common; a common history; one life, one death. In brief, to the paternity of God has been added the fraternal tie.
4. Now, what is the worth to us of this new relation which God has acquired to man? There are three directions at least in which actual experience must be held to modify even the compassions of the Must Merciful.
(1) For one thing, it gives such knowledge of every similar sufferers case as no mere spectator can have.
(2) If anything could induce us thus to make God the confidant of our life, it would be this further result of His incarnation, that in this respect at least, so far as human experience goes, He has put Himself on our own level. He has abolished at His own choice the gulf which parted us. He is our equal; He is our Fellow.
(3) There is still another fruit of the incarnation more striking than all. -4. chord which has been once set in unison with another vibrates when its fellow is sharply struck. God has set His heart through human suffering into perpetual concord with human hearts. Strike them, and the heart of God quivers for fellowship. If this is compassion, it is so in a more literal sense than when we use the word as a mere synonym for pity. It is sympathy, in the Greek and New Testament sense; it is, as our version has it, being touched with the same feeling. It is the remembrance of His own human past which stirs within the soul of Christ when, now, from His high seat, He sees what mortal men endure. Ah! that a world of weary sufferers only knew what beatings of heart are answering back from within the unseen where the Eternal hides! (J. O. Dykes, D. D.)
Human nature of Christ
Suppose a number of prisoners confined in one of our old gaols, and there is a person desirous to do them good; imagine that he cannot be admitted unless his name is put down in the calendar. Well, out of his abundant love to these prisoners he consents to it, and when he enters to talk with them they perhaps think that he will come in with cold dignity; but he says, Now, let me say to you first of all that I am one of yourselves. Well, they say, but have you done aught that is wrong? I will not answer you that, saith he; but if you will just refer to the calendar, you will find my name there. I am written down there among you as a criminal. Oh, how they open their hearts newt They opened their eyes with wonder first, but now they open their hearts, and they say, Art thou become like one of us? Then we will talk with thee. And he begins to plead with them. Sinner, dost thou see this? Christ put Himself as near on a level with thee as He could. (C. H. Spurgeon.)
A merciful and faithful High Priest
Christs priestly office
Christ as God could have been merciful unto us, although He had not been made like unto us; but not as our High Priest. There is an ability of sufficiency, and of power; and so Christ as God was able to succour those that are tempted, although Himself had never been tempted. But there is an ability of idoneity or fitness, or aptness and disposition; and so the apostle says here, For in that Himself bath suffered being tempted, He is able to succour them that are tempted. The priestly office of Christ is the great storehouse of all that grace and comfort which we have on this side heaven: it is that whereby we are reconciled to God the Father and relieved against temptation.
I. WHEN THE LEND JESUS CHRIST DIED UPON THE CROSS, HE DID OFFER UP HIMSELF A SACRIFICE UNTO GOD THE FATHER. Yea, as if all sacrifices were met in Him; all those titles that are given unto other sacrifices, they are given unto Him. There are three sorts of sacrifices: some were living; others were not living, and those were either solid, as bread and the like; or else they were liquid, as wine and oil. There was always a destroying of the thing offered.
II. WHEN THIS SACRIFICE WAS UPON THE ALTAR, THEN THE SINS OF ALL BELIEVERS, PAST, PRESENT, AND TO COME, WERE ALL LAID UPON JESUS CHRIST (Isa 53:6).
III. WHEN THESE SINS WERE THUS LAID UPON CHRIST, HE DID THEREBY GIVE FULL SATISFACTION UNTO GOD THE FATHER, UNTO DIVINE JUSTICE.
IV. ALL THIS HE DID AS OUR GREAT HIGH PRIEST, AND IN A MORE TRANSCENDENT AND EMINENT MANNER THAN EVER ANY HIGH PRIEST DID BEFORE HIM.
V. HOW DOES ALL THIS CONDUCE TO OUR COMFORT OR HOLINESS?
1. Is it not a comfortable thing in the ears of a poor sinner that there is a storehouse of mercy set up? that the Lord hath erected an office of love, and of mere compassion for poor sinners? Is it not a comfortable thing that God the Father is satisfied, and so your sins pardoned?
2. But you will say, Does it not much conduce to our grace or holiness too? Yes, this truth does conduce much to our holiness too. The new covenant of grace is founded upon the satisfaction of Jesus Christ upon the cross, upon that oblation (see Heb 9:13-15). But again, that we may see how this doth conduce to our holiness: strengthen faith, and we strengthen all. If faith be weakened, all grace is weakened: strengthen)our faith, and you strengthen all your holiness and all your graces.
3. The more a man does deny his own righteousness, the more holy he is with gospel holiness. (W. Bridge, M. A.)
The work of our High Priest
If we now inquire further what the work of the high priest was and is, that accordingly we may address ourselves unto Jesus Christ for succour, we shall find that it is also to pray and intercede for the people.
I. WHEREIN CONSISTETH THIS INTERCESSION OF JESUS CHRIST?
1. It consists in this: His appearing for us in heaven, His owning of our cause and of our souls to God the Father (Heb 9:24).
2. He doth not only appear for us, but by virtue of His priestly office he does carry the power, merit, and virtue of His blood into the presence of God the Father in heaven, and sprinkles the mercy-seat with it seven times.
Seven is a note of perfection. Those that Christ suffered for He does intercede for. He takes all their bonds, and He carries them in unto God the Father, and He says, Father, I have paid these bonds, I have satisfied Thy justice for these poor sinners, and now My desire is that they may be acquitted from these debts (Heb 9:11-12).
3. He doth not only carry the power and virtue of His blood and present it to God the Father for our discharge, but He does also plead our cause in heaven, answering unto all those accusations that are brought against us Rom 8:33).
4. He doth not only plead our cause and take off accusations that are brought against us, but He does also call for absolution and pardon of poor sinners at the hand of God the Father in a way of justice and equity; and therefore He is called our Advocate (1Jn 2:1).
II. THE PREVALENCY OF CHRISTS INTERCESSION WITH THE FATHER will appear if we consider the inclination and disposition that God the Father hath unto the same things that Christ intercedeth for If a child should come and intreat his father in a matter that the father hath no mind to, or that the father is set against, possibly he might not prevail; but if a beloved child shall come and pray the father in a business that the father likes as well as the child, surely then the child is very like to speed. We have a notable expression to this end in Joh 10:17 : Therefore doth My Father love Me, because I lay down My life, that I may take it again. I lay down My life: here is His suffering and His satisfaction. That I may take it again: go up to heaven and take it again and intercede. The Father loves the world in giving Christ; the Son loves the world in dying for us; and the Father loves Christ again for loving us.
III. DOSE THE LORD JESUS CHRIST INTERCEDE FOR US IN HEAVEN AS OUR GREAT HIGH PRIEST? Yes, and He does do this in a more eminent way than ever any high priest did before Him.
1. He hath gone through more temptations than ever any high priest did.
2. In sympathy and compassion He goes beyond all the high priests that ever were before Him.
3. He is more faithful in His office and place than ever any high priest was.
IV. HOW DOTH ALL THIS CONDUCE NOW TO OUR COMFORT OR OUR HOLINESS, TO OUR GRACE OR PEACE?
1. To our comfort. Is it not a comfort to a poor man to have a Friend above, near the King that may be able to do him kindness? A man sometimes says, I had a friend indeed in the court, but now he is dead. Aye, but here is a Friend that never dies: He ever lives to make intercession. Friends may alter and turn enemies; but He changeth not, But you will say unto me, This is exceeding good, and very comfortable in itself; but what is this to me? for I am afraid that the Lord Christ does not intercede for me.
(1) It is no presumption for us to bear ourselves upon the intercession of Jesus Christ (see Mat 15:22-28).
(2) Who those are that the Lord Christ does intercede for in heaven (see 1Jn 2:1).
(3) How willing, how infinitely willing He is to intercede for us t Now if a man do receive money for to lay out for the benefit of others, poor orphans, or the like; if a man be faithful, certainly he will lay out the money for them, according to the intention of him that did trust him with the money. The Lord Jesus Christ is anointed as our great High Priest to do the work of the priestly office: and this is one work, to intercede, and therefore He must needs be very willing to do it. Again, the more anything is the work of a mans relation, wherewithal he is clothed, the more (if he be faithful) is he willing to do the work. When men are exalted and come to greatness or honour, then they give down the comforts of their relation unto those that depend upon them: if a father come to any great preferment, the comfort of the relation of the father then falls down upon the children. And so, if one friend do come unto preferment, the comfort of the relation (or friendship)falls down. Now the Lord Jesus Christ, He is our High Priest; and He is now exalted, He is gone to heaven: and therefore all the comforts of all the relations that He stands in towards us do now fall upon us. And therefore He is very willing, because this is the work of His relation. And further, It is the work of His office. What a man does by office, that he does willingly; what a man does by office, he does industriously; what a man does by office, he does it readily; according unto a mans place, or office, so will his interpretation be.
2. This intercession of Jesus Christ; this work of the priestly office of Christ, and the consideration thereof, it does conduce exceedingly unto our grace and holiness. For
(1) What a mighty encouragement is here unto all poor sinners for to come unto Jesus Christ.
(2) The more I see that the Lord Jesus appears in heaven for me, the more am I engaged to appear on earth for Him.
(3) The more I consider or apprehend that the Lord Jesus Christ does lay out Himself for me, the more am I engaged to lay out myself for Him. (W. Bridge, M. A.)
Our High Priests offering
Now if we inquire further, we shall find also that the work of the High Priest was and now is to offer up the gifts of the people unto God; to present our prayers, praises, duties, services, and all spiritual performances unto God the Father, and to procure acceptance of Him.
I. WHAT DOTH OUR LORD AND SAVIOUR CHRIST, OUR GREAT HIGH PRIEST, WHEN HE OFFERS UP OUR GIFTS UNTO GOD THE FATHER?
1. He doth take our persons, and carries them in unto God the Father in a most unperceivable way to us. He knows that if our persons be not first accepted our duty cannot be accepted: Love me, and love my duty; love me, and love my service: hate me, and hate my service.
2. As He doth take our persons, and lead and carry us into the presence of God the Father, so, when we perform any duty, He doth observe what evil or failing there is in that duty, and draws it out, takes it away before He presents the duty to God the Father.
3. As He takes away the iniquity of our holy things, so He observes what good there is in any of our duties or performances; and with that He mingles his own prayers and intercessions, His own incense, and presents all as one work mingled together unto God the Father.
II. WHAT ABUNDANCE OF FAVOUR AND ACCEPTANCE THIS OUR GREAT HIGH PRIEST HIMSELF HATH IN HEAVEN.
1. It was an agreement between God the Father and Christ, the second Person, before the world was, that in due time He should come into the world, take flesh upon Him, and die for sinners: and He did so. But before Christ came into the world there were thousands of souls saved; how came they to be saved? They came to be saved by the blood of Christ, and before Christ died. So then, God the Father saved them upon Christs bare word, that He would come into the world and die for them. What a mighty trust was here!
2. Again, the trust appears in this: that He was made, when Be came into the world, the great Lord Treasurer of all the grace and comfort that should be given out unto the children of men.
3. But yet further, when our Lord and Saviour Christ died, and ascended unto God the Father to heaven, as soon as ever He came into heaven, saith the Father to Him, Thou hast now suffered, Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession; all the world at one word. It was a mighty and a great trust that the Father did put upon Him.
4. Yea, as if all this were not enough, the Father did put the keys of heaven and of hell into His hand: the keys of heaven and hell into the hand of Christ (Rev 1:18).
III. HE DOTH IMPROVE ALL THAT HIS OWN ACCEPTANCE, FOR OUR ACCEPTANCE; PLANTING ALL OUR DUTIES UPON HIS OWN ACCEPTANCE, UPON THAT ACCEPTANCE THAT HE HATH WITH THE FATHER. The favour and acceptance which the high priest had, in the time of Moses, was not for himself: he did improve it all for the people: he was to lay it out all for the people, and not for himself. Our High Priest goes beyond all other high priests in this particular also: for now, as for other high priests, though they went in with their incense, and covered the mercy-seat with a cloud, yet it was but once in the year; but our High Priest is always in the holy of holiest, and never goes out of it, ever covering the mercy-seat with His intercessions. Take their high priest, and though he was very holy as Aaron was, yet sometimes he made the people naked unacceptable; but our great High Priest never makes His people naked, but always clothes them with His own righteousness. Take their high priest, and though he did go into the holy of holiest for the people, yet he never led the people into the holy of holiest, they stood without; but our great High Priest is not only gone into the holy of holiest Himself but doth also lead every poor believer into the holy of holiest (Heb 10:19).
IV. WHAT ABUNDANCE OF ACCEPTANCE THEREFORE WE HAVE IN ALL OUR DUTIES BY HIM. Yes, we know that the pair of turtles were accepted in the time of the law by those that could offer no more. Surely much more now will a poor turtle be accepted in the time of the gospel, and those that could but bring goats-hair towards the making of the Tabernacle, they were welcome: and shall it not be so now much more in the times of the gospel? That which is little in regard to quantity, it may be great in regard of proportion; as the widows mite was. Christ takes that lovingly that comes from love, whatever it be, though it be never so weak. Well, but suppose that a mans duty or service be performed with many failings, infirmities, hardness of heart, straitness of spirit, distracting thoughts; this is my case: Oh I is there any acceptance for such a duty as this is? We know how it was with Nicodemus, and the woman that came trembling and touched the hem of Christs garment. And we must know that in every duty that we do perform there are two things: there is the sacrifice, and there is the obedience in offering the sacrifice. Though the sacrifice may be imperfect, yet your obedience in offering the sacrifice may be perfect, with gospel-perfection.
V. BUT HOW DOTH ALL THIS MAKE FOR OUR COMFORT, OR FOR OUR GRACE?
1. Surely, we cannot but see already how it doth make for our comfort. Is it not a comfortable thing for a man to know that his duties are not lost? that his prayer is not lost? that his hearing the Word is not lost? that his searching the Scriptures is not lost? that his communion is not lost? A man is unwilling to lose anything: and the more precious it is the more unwilling to lose it. Further, is it not a comfort for a man to have liberty to go unto the mercy-seat and there for to meet with God? Besides, is it not a great comfort to a man for to know how it shall go with him at the day of judgment? Once more; is it not a comfort for a poor beggar to be relieved at a rich mans door?
2. But how doth this make unto our holiness, unto holiness of life?
Much every way:
1. In case I be ungodly, here is that that may for ever keep me from opposition to the good ways of God. I have said sometimes (may a wicked man say) concerning godly mens duties, that it was their hypocrisy; and I have said concerning such and such professors, this is your pride, and this is your singularity; and I have opposed, with all earnestness, the prayings of some of Gods people; but is this true, that the Lord Jesus Christ takes every prayer of the meanest of Gods children and carries it into the bosom of God the Father? and shall I dare to oppose that that the Lord Jesus Christ presents unto His Father? The Lord in mercy pardon me. I will never speak one word against the persons, meetings, or supplications of the godly again.
2. In case a man be a wicked man, here is mighty encouragement for to come unto Jesus Christ; aye, and to come presently. For is Jesus Christ the ladder that Jacob saw, by whom we go up to heaven? Then, till I do come to Christ, all is nothing, all is lost.
3. In case a man be godly, this truth doth conduce to our further holiness and growth in grace. If I be godly, then here I see infinite reason why I should be much in duty; not only pray, but be much in prayer. Why? for the Lord Christ taketh all, and carries all into the bosom of the Father, mingles His own odours, intercessions with it, although it be but a sigh and a groan. Further, the more evangelical you are in your obedience, the more holy ye are in your lives. I conclude all with this, if that the Lord Jesus Christ, our great High Priest, offers up all our gifts unto God the Father, whereby we have acceptance, what infinite cause have we all to be thankful to God for Christ, and to love Jesus Christ for ever! (W. Bridge, M. A.)
Our High Priests blessing
I shall speak of one work more of our great High Priest, and that is, to bless the people.
I. WHAT THE BLESSING OF CHRIST OUR HIGH PRIEST IS, WHEREIN IT CONSISTS, AND WHAT CHRIST DOTH WHEN HE DOTH BLESS THE PEOPLE. I answer in the general, that the blessing of the gospel, and of Christ, consisteth in spiritual things especially, and not in temporal (Eph 1:3). But more particularly, if ye ask me wherein this consisteth, I shall name but two things:
1. First, This blessing of the gospel, or of Christ, it consists in a supernatural and spiritual enjoyment of God in Christ: the love and favour of God in Christ. Again, it consists also in the inhabitation of the Holy Ghost in our hearts: the giving out of the Holy Ghost unto the hearts of men. And therefore it is added: And the communion of the Holy Ghost, be with you all. Amen.
II. DOES THIS BLESSING PROPERLY OR SPECIALLY BELONG UNTO JESUS CHRIST? Yes, for He and none else was made a curse for sin; and therefore it belongs unto Him above all the world for to bless.
III. IS THE LORD JESUS CHRIST WILLING FOR TO BLESS POOR SINNERS AND INCLINED UNTO IT? Yes, He is very willing: this blessing of the people, it is a work whereunto He is most delighted. Ye shall observe, therefore, what abundance of blessings Christ scattered among the people when He was here upon the earth.
IV. BUT DOTH HE DO IT? Yes, He doth do it, and doth it fully. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Not only meritoriously but by the hand of Christ. And, saith he, He hath done it with all spiritual blessings, and He hath done it by Jesus Christ.
1. When Christ our High Priest doth see that a man is weak in grace or weak in gifts, and hath some work or service for him to do, then the Lord doth bless him. Oh, soul, increase and multiply, increase in thy gifts and graces.
2. As the Lord doth bless weak gifts and graces when He intends to use them, so also when as He hath made use of a man, when a man hath done the work of God, then the Lord blesses that man.
3. As He does bless at this time, when a man hath done His work, so also when a man is willing for to leave all His relations and natural engagements for to follow Him, to cleave close unto Him, and to His ways and ordinances.
4. The Lord Christ, our High Priest, does bless when the would curses; a special time of Christs blessing is when the world curses.
5. In the fifth place, the Lord Christ does also bless when His people do graciously enjoy the ordinances purely and evangelically administered.
V. HOW DOES ALL THIS CONDUCE UNTO OUR COMFORT AND UNTO OUR HOLINESS?
1. First for comfort: is it not a comfortable thing to be blessed by Jesus Christ? Is it not a comfortable thing for a man to have all his cursers to be blessers?
2. How does this make unto our holiness? Very much: this holds forth great encouragement unto all poor sinners for to come to Christ without delay. But yet further, as there is an encouragement for to come unto Christ, so this argument does also encourage us to go on in the good ways of Christ, notwithstanding all opposition that we meet. Times of opposition are Christs blessing time.
3. Again, this argument does not only speak encouragement against all opposition, but it does also encourage us to go on in the good ways of God when we are called unto it, though we have but little strength and weak parts. Though there be but little oil in the cruse, though there be but little meal in the barrel, if Christ call to the work He will bless a man in it: and when Christ blesses, He does multiply and increase a mans parts in the using of them.
4. And yet further, if all this be true, why should not a man be contented with his condition, though he be never so mean? Truly he is too covetous, whom the blessing of Christ will not satisfy. Well, whatever my condition be, yet I may be blessed by Jesus Christ; and hath the Lord blessed me? then will I be contented with my condition, though it be never so mean, I have all, as Jacob once said, I have all.
5. Yea, in the fifth and last place: Here is that, which if well studied and considered, will provoke us all for to bless the Lord, and continually to bless the Lord! What is the life of a Christian here but a continual blessing of God? (W. Bridge, M. A)
Our High Priest
The strong point in the Hebrew economy was the high priest. His whole office and function was mercy, compassion. He stood between weakness, or sinfulness, or want, and the remedy; and mercy was the appointed channel through which to the imagination and the affection of the people Gods grace flowed down to them; so that all their associations with him were those of lenity, of compassion, of mercy. He was the one great benefactor. He was an emancipator. He was, in the Jewish system, a central point out of which came light, and never scowls nor darkness. No other name, therefore, whether of king or of prophet, would be likely to strike the Israelite with such a feeling of religiousness, with such an elevating influence, or with such welcomeness, as that of high priest; and that is the reason why it was planted on the Saviour. It was a heart reason. How different was this mode of presenting the function of Christ Jesus from that which came up in after times! The view of an executive God; the view of a law-giving and law-executing God, that repels men by fear more than it draws them by love; the view of an abstract God, epitomised in philosophy–how few there are that can accept such views! It was a historical person, a personal person, a national person, that the Jews were prepared to accept; and when Jesus Christ was presented to them as really their Redeemer, under the figure of the high priest, it brought round about Him all those romantic, enthusiastic, and national feelings for which they were so famous. The whole function of the Saviour was founded upon the ignorance, the sinfulness, and the helplessness of men; and no revelation was needed to make these known. There is not a man who is not satisfied that he sins with every part of his being; and there is a concatenation of sinfulness running through his whole life. There is not a man who, when he undertakes to do anything in the direction of purity, is not conscious of his helplessness. There is not a man who, when he strives to be true and noble in his better nature, is not conscious that everything goes against him. And it was on this consciousness that high priest-ship was founded. Sin, then, is a matter of universal consciousness; and the only question is, is there any belief, any remedy for mankind who are subject to it? By way of preface, I may say first, that the human race has come to its ideal of God through growth. In the earlier period men came in conflict, first with the natural law of the globe; and fate and force were the more useful interpretations of that great law. When men developed near the animal line, the qualities of nature transcendently filled the heavens to their conception. The earlier thought of God as something separable from nature was that He was a Being that thundered and smote; that He was a Being possessed of great power; that He was a Being of tremendous avenging ability and force. Such were the elements that were earliest appreciable to the human race in their conception of the Divine Being. But as men grew civilised, and enlarged their experience, their capacities and their civic life, there grew up in them what I might almost call physical qualities of the Divine Being–namely, the moral elements. The warrior, more nearly than the brute giant, began to take on qualities which attracted admiration. Out of the warrior grew the king; and he represented the sense of public justice and of restraint for the benefit of his kingdom. Then came in the notion of the judge. Joined closely, also, with the idea of the executive, was the idea of the executioner to carry out his edicts. And all these elements were tinged somewhat with the conception of a king. It was not until we came down to as late a time as the earlier periods of the Old Testament history that the disclosures of the Divine nature began to be more ample. There was a state of receptivity, at last, in the human race by which you could bring to the conception of men, though very imperfectly, a larger notion of God. Then came the revelation of God as a universal Father. But when we come to the latest disclosure, even the fatherhood of God stood aside, as it were, that it might be represented to men by an intermediate conception. Christ came to give to the word Father its true and full meaning. Christ took on the human body, and He took it on with all its relations to matter. He came into the world to represent the Divine humility, the Divine helpfulness, the Divine sympathy with infirmity and sin. He came into life at the very lowest point; and He understood from the standpoint of compassion every conceivable human experience. There was not a thought or a feeling possible to human nature, that our Saviour did not have a knowledge of it, so that He is able to succour those who are tempted in those respects. There is not a single passion, a single inclination, a single hunger, a single fear, a single bitterness, a single experience of the human mind, in which He has not been schooled. He so gave Himself to human nature that it might be said that from the crown to the lowest dungeon, from the rich mans mansion to the ditch of the beggar, there is not a faculty with whose workings He was not familiar. In order to be a good artist I do not need to play every tune: I simply need to know each string, and what its possible combinations are, and how to make them; and although our Saviour did not go through all the various phases of experience which men go through, His education in the knowledge of humanity was perfect. Now, this very conception is itself Divine. Divinity stands not in the red right-hand of power; it is not omnipotence and omniscience: it is goodness; and goodness centres in love. So, then, we are to find the Divine nature manifested in goodness, which is the very highest conception of Divinity. I do not want any man to explain to me how Christ is equal to the Father: all I want is to know that His character is a disclosure of character of God. We should bear in mind that, according to the teaching of the New Testament, Christ is the High Priest that has ascended into heaven. He is close to every one. The man who is murmuring his last prayer in a dungeon can think himself rote the very presence of the High Priest in heaven. He who is wounded on the battle-field thinks, as the army thunders away, and his companions leave him, The High Priest is close at hand. The poor miserable creature of degraded conditions can, by thinking, bring himself into Christs presence. He is accessible to all; and there is no need of any ones saying, Who shall ascend up into the heavens and bring the Saviour down? He is near to each man. The central force of the universe, then, according to this representation, is compassion; it is helpfulness, and over those who have run through the whole range of wrong-doing, and who are seeking to rise out of cruelty, and lust, and pride, and selfishness, and every sort of degradation, there broods–what? Wrath? No. There broods over them the High-Priesthood of Christ Jesus–the compassion of One who knows how to feel for those that are out of the way; the enriching power of Christs heart. That is the tractive power of the universe. If it be in your power, conceive of Christ as such a High Priest as He was to the Jewish imagination, as a being set apart from among mankind because He had compassion on those who were out of the way, who was tried and condemned, and who suffered like His fellow-men so that He could have compassion on them. He descended from heaven and took upon Himself the nature of man, and was made in the likeness of man. He came into life at the bottom and partook of the experiences of men, and passed through every conceivable state of the human mind in order that He might stand and say, Oh, fallen, weak, sinful, guilty, wretched creatures, I am your brother; and I am clothed with Gods nature; I am in the Father and He is in Me; and I bring to you the tidings of summer on your winter. The God whose I am, and whom I represent, who abides in Me and in whom I abide, is a God of tender love, who would not that any should perish, but would that all should live. That is the message which the Lord Jesus Christ brings to men. If there be men who are afraid to worship Christ, I have two things to say. In the first place, when you worship the Father you worship exactly the same being that I do when I worship Christ. Men had no knowledge of what to put into the fatherhood of God until it was proclaimed in the Lord Jesus Christ. Therefore, really what you call Father and what I call Jesus are just the same thing. In the next place, if there were a difference, do you suppose God would be angry if you made a little mistake and worshipped the Son instead of the Father? If a postman handed to my wife a letter which was directed to me, do you suppose there would be a scene? Would we scold him because he handed it to the wrong person when he thought he was handing it to the right one? Where two are united in perfect love a mistake like that does not make any difference. Another thing. When you say that you cannot worship Christ as you do the Father, what do you mean by worship? What is it but giving to another all the enthusiasm which you are capable of feeling? You cannot love supremely without worshipping; for love is the highest worship; and all this riddle about dynastic notions vanishes into space. When you worship Christ and pray to Him, you worship and pray to the Father; and when you worship the Father and pray to Him, you worship and pray to Christ. Then, there are those whom a consciousness of guilt and imperfection keeps back from venturing upon one who is set forth in the Scriptures as their God. Many persons feel, Oh, if I were not living in the way that I am, I would be willing to pray to God; but as represented by the High Priest Christ Jesus, God stands before you and recognises you; and the foundation of His recognition of you is that you are weak, guilty, out of the way, and continually sinning. He came to call sinners. There were none so wicked that He was not willing to minister to them. The worse a man is the more he needs a Saviour, and the more the heart of Christ yearns towards him. Not only so, but He is gentle and tender in His dealings toward those who are out of the way. He says, A bruised reed I will not break, and the smoking flax I will not quench, until I bring forth judgment unto victory. You know that when you first kindle a lamp there is just a little bit of a blue flame; that it quivers on the wick as if to see whether it can expand into a full flame; and that it is not safe for you even to breathe upon it, so that you must turn your face aside lest you blow it out; but Christ says that when a man has fallen so low that the spiritual life in him is as feeble as the flame of a newly-lighted lamp, He will not put it out. The all-merciful love of Jesus Christ, who is the atonement of the world, and who reveals in Himself the nature of the Divine Father, is curative by its very moral character. It represents the love of Him who is for ever giving His life to make life in those whom He has created. (H. W.Beecher.)
Christ a merciful and faithful High Priest
1. He must be merciful; for He must deal with God for sinful and miserable man, for to relieve him. And He is then merciful, when He doth not only know mans misery, but is inwardly sensible of it, so as to be moved and that effectually to succour him. This mercifulness is opposed not only to ignorance of others misery, and senselessness, but also to harshness, severity, cruelty. And Christ was more merciful than ever any man or angel was, and there was great need He should be so; for if every offence, nay, if many and great offences, should move Him to passion, and enrage Him so as to reject them and their cause, or proceed to plead against them, or condemn them, how many thousands should perish everlastingly?
2. As He is merciful, so He must be faithful, and such as poor sinners may safely trust unto, and depend upon, when they commit their cause concerning their eternal estate into His hands. Christ may be said to be faithful, either to God, who hath given the office of high priest, and a command to discharge it, or unto man, who, according to the rules of Gods Word, believes in Him, and commits Himself and all that he hath unto Him. And then He is actually faithful, when He performs all things belonging to His sacerdotal office, and goes through with His work until He hath perfectly finished, and sinful man attains that for which he trusted Him. Man may be merciful and not faithful; Christ is both, and will be sensible of our case and cause, will mind it, and do it as His own. In this respect our hope is firm and our comfort is unspeakable. Blessed are all they that trust Him. This is His qualification, the best that ever was or can be in any priest.
3. The work, the principal work is, to make reconciliation for the sins of His people.
(1) He hath His people, and they are such as know Him and trust in Him.
(2) These have their sins and are guilty.
(3) Reconciliation therefore is necessary; otherwise they die, they perish everlastingly.
(4) There must be some one, and the same a priest both merciful and faithful, to make this reconciliation, and this is Christ. (G. Lawson.)
The generosity of our kinsman
The chief of the Koreish were prostrate at his (Mahomets) feet (after the conquest of Mecca). What mercy can you expect from the man whom you have wronged? We confide in the generosity of our kinsman. And you shall not confide in vain begone! you are safe, you are free. (Gibbon.)
Christs intercession compassionate
How a tender-hearted mother would plead with a judge for her child read to be condemned! Oh, how would her bowels work; how would her tears trickle down; what weeping rhetoric would she use to the judge for mercy! Thus the Lord Jesus is full of sympathy and tenderness that He might be a merciful High Priest. Though He hath left His passion, yet not His compassion. An ordinary lawyer is not affected with the cause he pleads, nor doth he care which way it goes; profit makes him plead, not affection. But Christ intercedes feelingly, and that which makes Him intercede with affection is, it is His own cause which He pleads in the cause of His people. (Thomas Watson.)
To make reconciliation for the sins of the people
The reconciliation of sinners by the death of Christ
I. IT IS SAID HERE, IT BECAME OUR SAVIOUR, OR HE MADE HIMSELF A DEBTOR, TO NO WHAT HE DID.
1. Though He acted willingly, and laid down His life freely, yet this became Him in respect of His compassion and great good-will to men.
2. It became Him in respect of His Fathers will, and the pursuit of that business in which He was engaged.
3. It behoved Him in all things to be made like unto us. What, sin and all? No; God forbid; that is excepted (Heb 4:5). Our Saviour was made like unto us.
(1) In our limitation, contraction, bodily shape. He was as we are, confined to time, place, bodily weakness and infirmity.
(2) In passions, affections and sensitive apprehensions. Only there is this difference; in us they ebb and flow, but in our Saviour they were exactly governed.
(3) In our necessities of relief and support, as eating, drinking, sleeping, cessation from action. Therefore, we read, that He was weary, hungry, and the like.
II. In the next place it follows that He was LIKE UNTO US, THAT HE MIGHT BE A MERCIFUL AND FAITHFUL HIGH PRIEST. This was done with respect to us; in a way of compassion and pure good-will. Two things evidence this unto us. That the state which our Saviour submitted to, the principle that moved Him, was pure goodwill.
(1) The motive of Gods sending Him, and of His coming.
(2) The end and business of His coming was all from good-will.
(3) In respect of God, it is said, that God so loved the world, that He gave His only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life. And then
(4), The business that He came about: which doth give us a full account of our Saviours intention, and doth justify our Saviours work. For He came about a work as certainly Divine as the very Creation itself was.
III. In the next place it follows THAT OUR INFIRMITIES ARE COMPASSIONABLE. These three things put together, do something lessen the sins of man, and procure him pity with God.
1. That he is liable to fail and be mistaken.
2. That in his constitution he doth consist of body and spirit.
3. That he is exposed to all sorts of temptations from without in this dangerous world. So that through the grace of God it is not so much what sin is as what the demeanour of a person is after sin. The same goodness that doth pardon penitents cloth punish obstinacy.
Inferences:
1. Though we are under guilt, yet let us not despair: for if we do submit, and turn to God, it is a case of mercy, and God will forgive.
2. Let us have no hard thoughts of God upon occasion of His present judgments, or future denunciations. Let us consider the temper that is in obstinate sinners. God may give repentance to the sinner, but He cannot give pardon to the impenitent.
3. Take notice, that to be tempted, and to sin, are two things. None can hinder an offer to be made; but it lies in our power to resist it. Satan may tempt, but he cannot force. Neither are we alone; for God will assist us, and wilt not be wanting to those that are willing to make use of His strength.
4. Let us counterwork the Evil One, by frequent proposals of good. If there be evil thoughts suggested, put yourselves upon good thoughts and motions. Live not carelessly in the world, since the world is a place of so much danger.
5. Do not run away with every report, nor bite at every bait; since we live among our enemies in a place of danger, difficulty, ill representations. (B. Whichcote, D. D.)
Christ our High Priest, merciful and faithful
1. The high priest was in the Jewish Church an eminent instrument of God, the most visible and eminent type of Christ that was. And truly, were not the high priest in the Jewish state transcendently supplied, he would be greatly missed. But, thanks be to God, whereas they had the shadow, we have the substance. The high priest was always a middle person between God and the people, to be in readiness to make approaches to God, whatsoever the necessity was.
2. And then He was merciful, viz., to make the best of our cave; to compassionate us in misery, and to help us out.
3. Not only merciful but faithful; true to our cause, will make the best of oar case. One that is trusted by God for us.
4. Next, in things pertaining to God. Where I observe that the business of Christ is wholly spiritual. Christs government is in the mind, understanding and conscience. Christ did not come into the world for worldly ends and purposes; these are things far below His intentions. The notion of Christs government is for mental illumination, delivery from sin, moral refinement, sanctification here, and glorification hereafter. They do act in the spirit of Christ, who are preachers of righteousness by words and by practice; what is not spiritual is wholly foreign to Christs kingdom, and to His government. And then again, Christianity lays a foundation of no enmity, but only to unrighteousness and to wickedness. For if we be in a true Christian spirit, we will endeavour to reconcile, and we must be in reconciliation with everything that holds of God and that God doth uphold.
5. Whatsoever is declared concerning Christ; whatsoever the excellency of His person: this is the advantage that we have by it; that He makes use of all His power and interest for our benefit; and He was appointed of God to this end, that He might make reconciliation for the sins of the people. I am now from these words to give you an account of the business of reconciliation, which is the great undertaking of our Saviour; which is the product of infinite wisdom and goodness, and which is our greatest concernment, as being fundamentally necessary to happiness. For it is not possible we should be made happy by God Himself, if not reconciled to Him; we are eternally undone if this be not done.
1. This Reconciler goes in a way of moral motion.
2. He treats with both parties at variance.
3. He doth equally consider the right of both sides.
4. Reconciliation must be mutual.
5. It is acceptable every way to each party: the work of reconciliation is acceptable to God and man.
To God, because Gods honour is maintained, and because infinite wisdom and goodness have therein exercised themselves. And to man, because man is put upon nothing but what is best in itself; that a man if he did but consider, he would not be saved in another way. And man now is out of danger, and looks upon God as his Friend. And God delights in this His product, infinite wisdom and goodness together. This is the representation I make you concerning the matter of reconciliation. I will now speak of the manner of reconciliation, and show you what our Saviour in our behalf did undertake, that was highly satisfactory to the mind of God, and according to His will; and therefore it was the true manner of reconciliation.
1. Concerning the quality of sin. Here is a declaration of its unworthiness, its odiousness in the sight of God, its ill demerit, its hurtfulness to the creature; for it destroys the subject, and is a pernicious example. Now it is fit that the person to be restored be made sensible of his condition, and what the physician hath done for him.
2. In respect of the law, four things were done by Christs undertaking.
(1) Gods unquestionable right to make laws depending on His own will and pleasure.
(2) The necessity of such laws that are in themselves good and founded in the relation the creature stands in to God.
(3) The reason and equity of all these laws.
(4) Man is bound in subjection to them. All these things are acknowledged by our Saviours undertaking.
3. An open condemnation of sin is requisite and fitting in this case of the creatures wilful practice upon God; and to be for ever hereafter a check upon all lusts. And this is remarkably done by our Saviour, since He died for sin. This arrogant practice of the creature is sufficiently witnessed against; since an innocent person hath died for it. And doth not this look backward, and condemn what man hath done; and look forward, and restrain lust and sin, for all time to come? So that this being in itself worthy, is satisfactory to God, and the pardon of sin is thereby facilitated.
4. Owning God as supreme and sovereign, and owning the rule of right, is done in the very nature that had transgressed.
5. There is demonstration of Gods veracity and holiness. He had given out prohibition under the penalty of death. In the day that thou eatest thereof, thou shalt die the death. And this is fulfilled in the very letter. Gods holiness and impartiality is declared, and this is according to the mind and will of God; and a matter that is acceptable is always matter of satisfaction.
6. He brings things to rights again. That is done by our Saviours undertaking. The curse was taken off, and God returns to blessing, and He hath blessed man ever since. The passage is open to our free communication with God. (B. Whichcote, D. D.)
Reconciliation with God
To effect this, all that is necessary is to persuade the sinner to Cease his rebellion and submit to Him. In Christ God is reconciled to the sinner, and there is no need to persuade Him. He is love, the sinner is enmity. He is light, the sinner is darkness. He is nigh unto the sinner, but the sinner is afar off from Him. The great object then to be accomplished is, to destroy the sinners enmity, that he may have Divine love; bring him from his darkness into Divine light; bring him from his evil works nigh unto God, and reconciliation is the result. (John Bate.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Wherefore in all things] Because he thus laid hold on man in order to redeem him, it was necessary that he should in all things become like to man, that he might suffer in his stead, and make an atonement in his nature.
That he might be a merciful and faithful high priest] . That he might be merciful-that he might be affected with a feeling of our infirmities, that, partaking of our nature with all its innocent infirmities and afflictions, he might know how to compassionate poor, afflicted, suffering man. And that he might be a faithful high priest in those things which relate to God, whose justice requires the punishment of the transgressors, or a suitable expiation to be made for the sins of the people. The proper meaning of is to make propitiation or atonement for sins by sacrifice. See the note on this word, “Lu 18:13“, where it is particularly explained. Christ is the great High Priest of mankind;
1. He exercises himself in the things pertaining to GOD, taking heed that God’s honour be properly secured, his worship properly regulated, his laws properly enforced, and both his justice and mercy magnified. Again,
2. He exercises himself in things pertaining to MEN, that he may make an atonement for them, apply this atonement to them, and liberate them thereby from the curse of a broken law, from the guilt and power of sin, from its inbeing and nature, and from all the evils to which they were exposed through it, and lastly that he might open their way into the holiest by his own blood; and he has mercifully and faithfully accomplished all that he has undertaken.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It behoved him: the last reason why God the Son assumed and united the human nature in the seed of Abraham to his person, and was by it made like his brethren, and for a little while lower than the angels, was, that he might be capable to receive and execute the office of priesthood, by which reconciliation of sinners to God was to be effected: for he could neither be a sacrifice nor priest without it. Wfeile signifies not only its being necessary, but becoming, meet, convenient, and right, both on the account of his mediatorship, suretiship, priesthood, and of his very work, considering the two parties whose cause he was to manage. It was fit this Person should be God, that he might be just to God, and satisfy him; Adam had betrayed Gods interest before, he would not therefore rely on a mere man: and man, that he might feelingly understand the state of that nature, and be a complete Saviour of it, Zec 13:7. By this Person God had no unfitness nor disparagement in treating with sinners, which in a mere creature he would. For what creature could have mediated with him? Who durst undertake it, but this Son of his in their nature, whose heart he engaged to it? Jer 30:21. And fittest for man, he being near in nature to us, and coming out of the midst of us, and by it communicating the benefit of his mediation to us. The intention of Christs merits arise from his sufficiency, but the extension of them from his proper personal fitness, and so reneweth men of the same nature with him, and not angels.
To be made like unto his brethren; a man having a true body and soul like them in every thing, which was necessary to make him a complete Redeemer; agreeable to them in all things necessary to their nature, qualities, conditions, and affections; like them in sorrows, griefs, pains, death.
Merciful; knowing and sensible of the misery of sinners on the account of sin, pain, and loss, and so inwardly touched with them, as compassionately and effectually to relieve them. How transcendent are his bowels of mercy, pity, and compassion to them! Alas, man and angels cannot reach it! Isa 53:3,4; 63:9. If he should be otherwise the least moved, and desert their cause, or accuse or plead against them, what a world of them must perish for ever! He tells the Jews so much, Heb 8:12; compare Joh 5:45. A Moses may miscarry in his mediatorship, and did so, Exo 32:19; but he can never, he is always merciful.
And faithful; he is faithful also to penitent believers, as well as to God. They may safely trust themselves and their cause with him, and depend on him, he will never deceive them. He will satisfy God fully, and give him his due, and discharge that trust reposed on him. And to souls relying on him, he will go through his work, performing all, till they reach that for which they trusted him, Isa 11:5; 1Co 10:13; 1Th 5:23,24.
High Priest; an officer that was to order sacrifice, and all matters wherein God was concerned, according to his written law and rule. This priest must be a man; and a partnership in our conditions, both of temptations and miseries, must qualify him for it. Of this office he treats largely in Heb 7:1-10:39. Amongst the officers of this kind he is the prime, chief, and head of all that ever God had, and hath in his person performed and fullfilled what all of them in theirs did but weakly shadow forth. He was actually in the flesh installed in it, of which hereafter.
In things pertaining to God, to make reconciliation for the sins of the people: the compass of his business lieth in all Divine matters, all those wherein sinners are concerned with God, Heb 5:1; satisfaction, intercession, and blessing, are his great concerns. His principal work is to bring God and sinners together; properly signifieth to make one propitious or gracious to another by sacrifice. This High Priest, by the sacrifice of himself, satisfied Gods justice, removed his wrath, procured his pardon as to all sins of omission or commission, however aggravated, for penitent, believing sinners; and so makes God and them friends, and fits them for communion with him here, and for the enjoyment of him for ever, 2Co 5:19,21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. WhereforeGreek,“Whence.” Found in Paul’s speech, Ac26:19.
in all thingswhich areincidental to manhood, the being born, nourished, growing up,suffering. Sin is not, in the original constitution of man, anecessary attendant of manhood, so He had no sin.
it behooved himbymoral necessity, considering what the justice and love of Godrequired of Him as Mediator (compare Heb5:3), the office which He had voluntarily undertaken in order to”help” man (Heb 2:16).
his brethren (Heb2:11); “the seed of Abraham” (Heb2:16), and so also the spiritual seed, His elect out of allmankind.
be, c.rather as Greek,“that He might become High Priest” He was calledso, when He was “made perfect by the things which He suffered”(Heb 2:10; Heb 5:8-10).He was actually made so, when He entered within the veil, fromwhich last flows His ever continuing intercession as Priest for us.The death, as man, must first be, in order that the bringing in ofthe blood into the heavenly Holy Place might follow, in whichconsisted the expiation as High Priest.
mercifulto “thepeople” deserving wrath by “sins.” Mercyis a prime requisite in a priest, since his office is to help thewretched and raise the fallen: such mercy is most likely to befound in one who has a fellow-feeling with the afflicted, having beenso once Himself (Heb 4:15); notthat the Son of God needed to be taught by suffering to be merciful,but that in order to save us He needed to take our manhood with allits sorrows, thereby qualifying Himself, by experimental sufferingwith us, to be our sympathizing High Priest, and assuring us of Hisentire fellow-feeling with us in every sorrow. So in the main CALVINremarks here.
faithfultrue to God(Heb 3:5; Heb 3:6)and to man (Heb 10:23) in themediatorial office which He has undertaken.
high priestwhich Moseswas not, though “faithful” (Heb2:1-18). Nowhere, except in Psa 110:4;Zec 6:13, and in this Epistle, isChrist expressly called a priest. In this Epistle alone Hispriesthood is professedly discussed; whence it is evident hownecessary is this book of the New Testament. In Psa 110:1-7;Zec 6:13, there is added mentionof the kingdom of Christ, which elsewhere is spoken of withoutthe priesthood, and that frequently. On the cross, whereon asPriest He offered the sacrifice, He had the title “King”inscribed over Him [BENGEL].
to make reconciliation forthe sinsrather as Greek, “to propitiate (inrespect to) the sins”; “to expiate the sins.” Strictlydivine justice is “propitiated”; but God’s loveis as much from everlasting as His justice; therefore, lest Christ’ssacrifice, or its typical forerunners, the legal sacrifices, shouldbe thought to be antecedent to God’s grace and love, neither are saidin the Old or New Testament to have propitiated God; otherwiseChrist’s sacrifices might have been thought to have first induced Godto love and pity man, instead of (as the fact really is) His lovehaving originated Christ’s sacrifice, whereby divine justiceand divine love are harmonized. The sinner is brought by thatsacrifice into God’s favor, which by sin he had forfeited; hence hisright prayer is, “God be propitiated (so the Greek)to me who am a sinner” (Lu18:13). Sins bring death and “the fear of death” (Heb2:15). He had no sin Himself, and “made reconciliation forthe iniquity” of all others (Da9:24).
of the people“theseed of Abraham” (Heb 2:16);the literal Israel first, and then (in the design of God), throughIsrael, the believing Gentiles, the spiritual Israel (1Pe2:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore in all things it behoved him to be made like unto his brethren,…. The adopted sons of God, who were brethren before Christ’s incarnation, being from all eternity predestinated to the adoption of children: Christ’s incarnation was in time, and after that many of the brethren existed; and it was only for their sakes that he assumed human nature; and therefore it was proper he should be like them in that nature, in all things: in all the essentials of it; it was not necessary that he should have it by natural generation; nor that it should have a subsistence in itself as theirs: and in all the properties and affections of it, that are, not sinful; for it did not behove him to be like them in sin, nor in sickness, and in diseases of the body: and in all temptations; though in some things his differ from theirs; none of his arose from within; and those from without could make no impression on him: and in sufferings, that there might be a conformity between the head and members; though there is in some things a difference; his sufferings were by way of punishment, and were attended with wrath, and were meritorious, which cannot be said of theirs; but that he should have an human nature, as to its essence and perfection, like to theirs, was necessary: it was proper he should be truly and really man, as well as truly God,
that he might be a merciful and faithful high priest; he could not be an high priest, offer sacrifice for sin, and make intercession, unless he was man; nor could he be a “merciful” and compassionate one, sympathize with his people in their sorrows, temptations, and sufferings, unless he was like them in these; nor would he be a “faithful”, that is, a true and lawful one otherwise, because every high priest is taken from among men:
in things [pertaining] to God; in things in which God has to do with his people, as to preside in his name over them, to declare his will unto them, and bless them; and in things in which the people have to do with God, to offer to God a sacrifice for their sins, to present this sacrifice to him, to appear in his presence for them, to carry in their petitions, and plead their cause as their advocate:
to make reconciliation for the sins of the people; of God’s covenant people, the people he has chosen for himself, and given to his Son; and whom Christ saves from their sins, by making satisfaction for them, to the law and justice of God, which is here meant by reconciliation: and in order to this, which could not be done without blood, without sufferings and death, it was proper he should be man, and like unto his brethren: the allusion seems to be to the two goats on the day of atonement, one of which was to be slain, and the other let go; which were to be, as the Jews say p,
, “alike”, in colour, in stature, and in price; and so were the birds to be alike in the same things, that were used at the cleansing of the leper q: and the Jews tell us r, that the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; all which is true of Christ.
p Misna Yoma, c. 6. sect. 1. q Misna Negaim, c. 14. sect. 5. r T. Bab. Horayot, fol. 9. 1. Maimon. Cele Hamikdash, c. 5. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Wherefore (). Old relative adverb ( and enclitic , whence of place (Mt 12:44), of source (1Jo 2:18), of cause as here and often in Hebrews (Heb 3:1; Heb 7:25; Heb 8:3; Heb 9:18; Heb 11:19).
It behoved him (). Imperfect active of , old verb to owe, money (Mt 18:28), service and love (Ro 13:8), duty or obligation as here and often in N.T. (Lu 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (Joh 3:16), voluntarily (Joh 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice.
In all things ( ). Except yielding to sin (Heb 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mr 1:13). Jesus fought through to victory over Satan.
To be made like unto his brethren ( ). First aorist passive infinitive of , old and common verb from (like), as in Mt 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Php 2:7 “in the likeness of men”) as we shall resemble him in the end (Ro 8:29 “first-born among many brethren”; 1Jo 3:2 “like him”), where the same root is used as here (, ). That he might be ( ). Purpose clause with and the second aorist middle subjunctive of , to become, “that he might become.” That was only possible by being like his brethren in actual human nature.
Merciful and faithful high priest ( ). The sudden use of here for Jesus has been anticipated by Heb 1:3; Heb 2:9 and see 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives ( and ) touch the chief points in the function of the high priest (5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome.
In things pertaining to God ( ). The adverbial accusative of the article is a common idiom. See the very idiom in Exod 18:19; Rom 15:17. This use of we had already in Heb 1:7f. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people.
To make propitiation for ( ). Purpose clause with and the infinitive (common Greek idiom), here present indirect middle of , to render propitious to oneself (from , Attic , gracious). This idea occurs in the LXX (Ps 65:3), but only here in N.T., though in Lu 18:13 the passive form () occurs as in 2Ki 5:18. In 1Jo 2:2 we have used of Christ (cf. Heb 7:25). The inscriptions illustrate the meaning in Heb 2:17 as well as the LXX.
Fuente: Robertson’s Word Pictures in the New Testament
Wherefore [] . o P. Often in Hebrews.
In all things to be made like unto his brethren [ ] . Comp. Phi 2:7, ejn oJmoiwmati ajnqrwpwn genomenov having become in the likeness of men. Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where the traces of the curse of sin were most apparent – in poverty, temptation, and violent and unmerited death.
It behooved [] . Indicating an obligation growing out of the position which Christ assumed : something which he owed to his position as the helper of his people.
That he might be a merciful and faithful high priest [ ] . Rend. that he might be compassionate, and so (in consequence of being compassionate), a faithful high priest. The keynote of the Epistle, the high – priesthood of Christ, which is intimated in ch. 1 3, is here for the first time distinctly struck. Having shown that Christ delivers from the fear of death by nullifying the accusing power of sin, he now shows that he does this in his capacity of high priest, for which office it was necessary that he should be made like unto his human brethren. In the O. T. economy, the fear of death was especially connected with the approach to God of an impure worshipper (see Num 18:3, 5). This fear was mitigated or removed by the intervention of the Levitical priest, since it was the special charge of the priest so to discharge the service of the tabernacle that there might be no outbreak of divine wrath on the children of Israel (Num 18:5). Genhtai might show himself to be, or prove to be. The idea of compassion as an attribute of priests is not found in the O. T. On the contrary, the fault of the priests was their frequent lack of sympathy with the people (see Hos 4:4 – 9). In the later Jewish history, and in N. T. times, the priestly aristocracy of the Sadducees was notoriously unfeeling and cruel. The idea of a compassionate and faithful high priest would appeal powerfully to Jewish readers, who knew the deficiency of the Aaronic priesthood in that particular. Pistov faithful, as an attribute of a priest, appears in 1Sa 2:35. The idea there is fidelity. He will do all that is in God ‘s mind. Comp. Heb 3:2. This implies trustworthiness. The idea here is, faithful in filling out the true ideal of the priesthood (ch. 5 1, 2), by being not a mere ceremonialist but a compassionate man.
In things pertaining to God [ ] . Comp. Rom 14:17. A technical phrase in Jewish liturgical language to denote the functions of worship. Const. with a faithful high priest, not with compassionate. To make reconciliation [ ] . See on propitiation, Rom 3:25. The verb only here and Luk 18:13.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore in all things it behoved him,” (hothen opheilen kata panta) “Whence (coming of this flesh line) he ought (or was due) by all means,” or according to all things afore prophesied regarding this, Heb 4:15.
2) “To be made like unto his brethren,” (tois adelphois homiothemai) “To become like to the (his) brethren,” of the flesh, except he was without an inherited sin nature. In this he was “separate from sinners,” Heb 7:26; Php_2:7.
3) “That he might become a merciful high priest,”(hina) “In order that or for the purpose that,” (eleemon genetai kai pistos archiereus) “he might become a merciful and faithful high priest;” Heb 4:15; Heb 5:1-2. His priestly work is perpetual, continuous, or unceasing for his children.
4) “In things pertaining to God,” (ta pros ton theon) “In things with regards to or relating to God; in matters of intercessory and advocacy work, Heb 7:25; 1Jn 2:1-2.
5) “To make reconciliation,” (eis to hilaskesthai) “With reference to the making of propitiation,” or satisfaction by first offering himself for all men, Isa 55:10-11; 2Co 5:18-21.
6) “For the sins of the people,” (tas hamartias tou laou) “The sins of the people,” of the masses of humanity, Isa 53:6; Isa 53:9; Isa 53:12; Gal 3:13; 1Pe 2:22; 1Pe 2:24.
Fuente: Garner-Howes Baptist Commentary
17. Wherefore in all things it behooved him to be made like unto his brethren, or, to be like his brethren, etc. In Christ’s human nature there are two things to be considered, the real flesh and the affections or feelings. The Apostle then teaches us, that he had not only put on the real flesh of man, but also all those feelings which belong to man, and he also shows the benefit that hence proceeds; and it is the true teaching of faith when we in our case find the reason why the Son of God undertook our infirmities; for all knowledge without feeling the need of this benefit is cold and lifeless. But he teaches us that Christ was made subject to human affections, that he might be a merciful and faithful high priest; which words I thus explain, “that he might be a merciful, and therefore a faithful high priest.” (50)
For in a priest, whose office it is to appease God’s wrath, to help the miserable, to raise up the fallen, to relieve the oppressed, mercy is especially required, and it is what experience produces in us; for it is a rare thing, for those who are always happy to sympathize with the sorrows of others. The following saying of Virgil was no doubt derived from daily examples found among men:
“
Not ignorant of evil, I learn to aid the miserable.” (51)
The Son of God had no need of experience that he might know the emotions of mercy; but we could not be persuaded that he is merciful and ready to help us, had he not become acquainted by experience with our miseries; but this, as other things, has been as a favor given to us. Therefore whenever any evils pass over us, let it ever occur to us, that nothing happens to us but what the Son of God has himself experienced in order that he might sympathize with us; nor let us doubt but that he is at present with us as though he suffered with us. (52)
Faithful means one true and upright, for it is one opposite to a dissembler; and to him who fulfils not his engagements. An acquaintance with our sorrows and miseries so inclines Christ to compassion, that he is constant in imploring God’s aid for us. What besides? Having purposed to make atonement for sins, he put on our nature that we might have in our own flesh the price of our redemption; in a word, that by the right of a common nature he might introduce us, together with himself, into the sanctuary of God. By the words, in things pertaining to God, he means such things as are necessary to reconcile men to God; and as the first access to God is by faith, there is need of a Mediator to remove all doubting.
(50) Here is, as I conceive, an instance of an arrangement similar to what is often found in the prophets, and to what occurs in verse 9; this would be seen were a part of this verse and the following verse put in lines, —
That compassionate he might be And a faithful high priest in the things of God To make an atonement for the sins of the people; For as he suffered, being himself tempted, he can help the tempted.
The first and last line correspond, and the second and the third. He is compassionate, because he can sympathize with the tempted, having been himself tempted; and he is a true and faithful high priest, because he really expiated the sins of the people: and that he might be all this, he became like his brethren that is, by taking their nature. — Ed.
(51) Non ignara mali, miseris succurrere disco.
(52) This paragraph, which begins at verse 5, commences with what belongs to the kingly office — dominion, and what accompanies it, glory and honor; but it ends with the priestly office; and it is shown that it was necessary for the Savior to be a priest in order that he might be a king, and might make his people kings as well as priests to God. The dominion and glory promised to the faithful from the beginning intimated even in the first promise made to fallen man, and more fully developed afterwards, was what they had no power to attain of themselves: Hence it became necessary for the Son of God to become the son of man, that he might obtain for his people the dominion and glory. This seems to be the view presented to us in this passage. The children of God, before Christ came into the world, were like heirs under age, though lords of all. He came, took their flesh and effected whatever was necessary to put them in full possession of the privileges promised them. See Gal 4:1. — Ed.
Fuente: Calvin’s Complete Commentary
(17) Wherefore.Since it is the seed of Abraham, His brethren, that He would help.
In all things.These words must be taken with made like. In all respects (the single exception does not come into notice here, see Heb. 4:15) He must be made like to the brethren (a reference to Heb. 2:12): like them, He must be liable to, and must suffer, temptation, sorrow, pain, death.
That he might be.Rather, that He might prove, or become (the words imply what is more fully expressed in Heb. 5:8), a compassionate and faithful High Priest. The high priest was the representative of men to God; without such likeness (see Heb. 5:1-2) He could be no true High Priest for man. The order of the Greek words throws an emphasis on compassionate which is in full harmony with what we have seen to be the pervading tone of the chapter. One who has not so understood the infirmities of his brethren as to be compassionate, cannot be their faithful representative before God. But the word faithful is still more closely connected with the following words. If through the power of sympathy which the Saviour has gained by sufferings He becomes compassionate as our High Priest, it is through the suffering of death (Heb. 2:9) that He proves Himself the faithful High Priest in things pertaining to God, to make reconciliation (or rather, propitiation) for the sins of the people. The word high priest, hereafter to be so prominent in the Epistle, is brought in somewhat suddenly, but several expressions in this chapter (see also Heb. 1:3) have prepared for and led up to the crowning thought here brought before us. The characteristic function of the high priest was his presentation of the sacrifice on the Day of Atonement, that expiation might be made for the sins of the whole people, that the displeasure of God might not rest on the nation on account of sin. (Comp. Heb. 2:11.) The words rendered propitiate and propitiation are not of frequent occurrence in the New Testament (Luk. 18:13; 1Jn. 2:2; 1Jn. 4:10see also Rom. 3:25), but are very often found in the LXX. The subject receives its full treatment in Hebrews 9, 10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Wherefore Deduction from the preceding. If, to redeem us, he assumed our nature, he must complete his brotherhood with us by suffering like unto us.
In all things Birth, pain, and death included.
Might be Rather, might become.
Merciful The statement quoted from Calvin by Alford, with approval, must not be for a moment accepted: “Not that the Son of God needed to be formed by experience to a feeling of mercy, but because we could not otherwise be persuaded that he was clement, and inclined to render us aid.” The plain doctrine is not merely that such a fact took place to give us assurance of mercy, (though that was one point to be received,) but that such an assemblage of elements was formed into the divine-human Jesus, that a genuine human sympathy might truly exist. It was not to be a mere assuring show, but a most beneficent reality. There was not merely a divine mind forming anthropomorphic conceptions, but a human mind feeling human sympathies.
High priest This very central term in this epistle is now, for the first time, arrived at; the preparation for its introduction was commenced at Heb 2:15. Heb 2:14 affirms the necessity of Christ’s death, in order to become the conqueror of death; this affirms the necessity of his human suffering, that he might sympathize with us sufferers.
Faithful Embracing the double meaning of fidelity and of reliability. Christ is true to his mission, and is trustworthy for its completion.
Make reconciliation for The Greek word signifies, to make propitious. The Greek adjective of the same verb ‘ , hilaros, (from which comes our English word hilarity,) is equivalent to our adjective propitious; and the word, in its various forms, was customarily applied by the Greeks to their gods when induced by expiation to be gracious: hence, in its biblical use, the verb means such a satisfaction sacrificially made to justice, as that God may deal with us in mercy. Anger can be ascribed to God only as a sense of justice and of subjective purpose against sin. When the demands of justice are obviated, we may behold that purpose of justice obviated, and the face of God beaming upon us in unobstructed benefaction. The objective of the verb is sins, and the meaning is, that Christ’s death so reaches and affects our sins as that God may be propitious to us.
Of the people The Old Testament phrase for the Israelite people, enlarged to a world-wide sense.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For that reason it was an obligation to him in all things to be made like to his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation (reconciliation through sacrifice) for the sins of the people.’
And because He would help the sons of Abraham He felt the obligation (the literal meaning of the verb) of being made like them, like ‘His brothers and sisters’, so that He might perform for them the most important of all functions, that of, as a true human being, acting on their behalf as High Priest so as to remove the barrier between them and God, the barrier which consisted of the sin that condemned them. Compare here Heb 1:3 where He is said to have made purification for sins so satisfactorily that He was able to sit down, His priestly work accomplished.
The term ‘obligation’ speaks powerfully. His obligation was not to us but to His own nature and to God. It was a divine necessity driving Him on to the fulfilling of God’s purposes, a necessity to be true to Himself. Hebrews never speaks of the love of God, but it makes it quite clear here.
There is no more important function conceivable for the One Who would benefit mankind than that of acting as a successful mediator between man and God, and then of achieving the means by which what causes God’s aversion to man could be removed. For this function reaches to the centre of man’s very deepest need. And both these are achieved by One Who acts to remove the consequences of sin and their effect on man’s relationship with God, so as to bring men back to God and within His covenant.
Propitiation involves the bringing about of the cessation of anger by the removal of its cause, that is, by the removal of the sin which is an essential part of fallen man, but which causes God’s aversion to man in his sin, an aversion revealed towards those who are still in their iniquity. And that is the duty of a High Priest. Yet none on earth could properly fulfil that function, for they are not sufficient, both because of their own sins, and because of what they are in themselves. They were therefore defective as mediators (as we will be shown later – e.g. Heb 7:11; Heb 7:23; Heb 7:27). They can function in a symbolic way but not in a genuinely effective way. Thus was it necessary to produce One Who Himself was perfect, and Who was without sin Who could function fully effectively.
‘A merciful and faithful High Priest.’ The idea of Jesus as High Priest was briefly signified in Heb 1:3 (having made purification for sins) where it goes along with His royal authority. It now suddenly comes in and is emphasised (see Heb 3:1). And the foundation laid here is of the fact that it is as Man that He becomes High Priest. This was necessary for His ability to function successfully. Although this will later be expanded to include the idea of His eternal High Priesthood.
The One Who would fulfil this task must be both merciful and faithful. ‘Merciful’ because He has compassion on, and feels, on behalf of His people, and sympathises deeply with their weakness and failure, and ‘faithful’ because of the necessity of His faithfully carrying out His function on their behalf. Alternately it might be describing the general qualification for a High Priest, being merciful and faithful in all his ways before God and man so that He is fit to be High Priest. Both are true. But the former may be seen as all important.
What a contrast with the High Priests of Jesus’ time. The Sadducean High Priests, Annas and Caiaphas, were political and ecclesiastical tools and puppets out of sympathy with the people. They ruled on the basis of expediency (Joh 11:50). But this One is merciful and faithful in things pertaining to God.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 2:17. Wherefore in all things, &c. In taking flesh and blood, in sufferings, in death; for the next clause, see Rom 8:3. Php 2:7. The following words may be rendered, that he might be merciful, and a faithful High-priest; merciful, in that being tempted, he is able to succour them that are tempted; and a faithful High-priest in things relative to God;in doing all such things as the Father had appointed him; particularly in doing the office of a priest, by making a full atonement for the sins of the world. Concerning his fidelity, see ch. Heb 3:1-2, &c. 1Jn 2:2. Rom 3:25.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 2:17 . Inference from Heb 2:16 , and consequently a reverting to the main statement in Heb 2:14 .
] wherefore , sc. on account of the essential constitution of those to be redeemed, as indicated in Heb 2:16 . The particle is of very frequent occurrence in the Epistle to the Hebrews (comp. Heb 3:1 , Heb 7:25 , Heb 8:3 , Heb 9:18 , Heb 11:19 ). In Paul’s writings, on the other hand, it is nowhere met with.
] He ought . Expression, not of the necessity founded in the decree of God (cf. , Luk 24:26 ), but of that founded in the nature of the case itself, comp. Heb 5:3 ; Heb 5:12 .
] in all respects . Chrysostom: ; , , , , , . Theodoret: .
] is not: “to be made the same or equal” (Bleek, de Wette, Ebrard, Bisping, Delitzsch, Riehm, Lehrbegr. des Hebrerbr . p. 33; Alford, Maier, Moll, Kurtz, al .), but expresses, as always, the notion of resemblance . Christ was in all things similar to men, His brethren, inasmuch as He had assumed a truly human nature; He was distinguished from them, however, by His absolute sinlessness. Comp. Heb 4:15 .
] merciful , full of compassion for the sufferings of the , may be taken by itself (Luther, Grotius, Bhme, Bleek, Stein, de Wette, Tholuck, Woerner [after Peshito, Arabic, and Ethiopic versions]), but also as , may be taken with (Owen, Bengel, Cramer, Storr, Stuart, Ebrard, Delitzsch, Riehm, p. 330; Alford, Moll, Kurtz, Ewald, Hofmann). In the former case, which, on account of the position of the words, seems more natural, denotes “and in consequence thereof,” so that indicates the quality, the possession of which fits him to become a
] faithful , so fulfilling His high-priestly office as to satisfy the requirements of those to be reconciled.
] with regard to the affairs of God , or: with regard to the cause of God . Comp. Heb 5:1 ; Rom 15:17 .
] middle voice.
] of the people (of Israel, Heb 13:12 ), see on Heb 2:16 .
The idea of the high-priesthood of Christ here first comes out in this epistle. From Heb 4:14 onwards it is unfolded in detail. It is disputed, however, at what point our author thought of the high-priestly office of Christ as beginning, whether even on earth, with His death on the cross (so Cramer, Winzer, de sacerdotis officio, quod Christo tribuitur in ep. ad Hebr. , Lips. 1825, Comment. I. p. vi. sq.; de Wette, Delitzsch, Alford, and others), or only after the return to the Father ; in such wise that, according to the view of the author, the offering of His own body upon the earth, and the entering with His own blood into the heavenly sanctuary, is to be regarded only as the inauguration of Christ to His high-priestly dignity, this dignity itself, however, beginning only with the moment when Christ, in accordance with Psa 110:1 , sat down at the right hand of God the Father, Heb 8:1 (so Bleek and Kurtz, after the precedent of Faustus Socinus, Schlichting [Whitby], Griesbach, Opusc . II. p. 436 sq.; Schulz, p. 83 f., and others). It is certainly undeniable that the author in the course of his epistle very strongly accentuates the high-priesthood of Christ (comp. Heb 5:9 f., Heb 6:19 f., Heb 7:24-26 , Heb 8:4 , Heb 9:24 ). But the polemic against readers who thought they could not dispense with the ritual of the Jewish sacrifice of atonement for the attainment of salvation, naturally led him to insist with emphasis on the superiority of Christ as the heavenly High Priest over the Jewish high priests as the merely earthly ones. Since now, on the other side, it is equally undeniable that the author places the voluntary sacrificial death of Christ, and the entering with His blood into the heavenly Holy of Holies, as the two inseparable acts of the same proceeding, in parallel with the slaying of the sacrificial victim, and the entering of the earthly high priest with the sacrificial blood into the earthly Holy of Holies, and looks upon the sins of men as completely expiated by the sacrificial death of Christ itself (comp. Heb 2:14 f., Heb 7:27 , Heb 9:11-14 ; Heb 9:26 ; Heb 9:28 , Heb 10:10 ; Heb 10:12 ; Heb 10:14 , Heb 13:12 ), there can be no room for doubt, that according to the mind of our author the investiture of Christ with the high-priestly dignity had already begun on earth, from the time of His death; and the representation of mankind in the presence of God is to be thought of as the continued administration of the high-priestly office already entered upon. So in substance also Riehm (comp. the detailed discussion by this writer, Lehrbegr. des Hebrerbr . p. 466 481); although it is certainly not in accordance with the view of the writer of the epistle, when Riehm afterwards (like Hofmann, Schriftbew . II. 1, p. 63 f., 2 Aufl.) supposes a distinction is to be made between Christ as High Priest and Christ as High Priest after the manner of Melchisedec , in that he represents Christ as having become the former by virtue of that which He did during the days of His flesh, as well as on His entrance into the heavenly Holy of Holies, and the latter only by virtue of His exaltation to God, where He ever liveth to make intercession for us.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Ver. 17. In all things ] Except in sin; as the brazen serpent was like the fiery serpent, but had no sting, , ..
To make reconciliation ] To expiate our sins, and to appease God’s wrath, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] Because then He had this work to do for the seed of Abraham (sons of men, in the wider reference), viz. to deliver them from fear of death, He must be made like them in all things, that He may be a merciful and faithful High Priest. Then Heb 2:18 gives the reason of this necessity. Whence ( is a favourite inferential particle with our Writer. It never occurs in the Epistles of Paul. On ref. Acts, see Prolegg. to Acts, ii. 17 . It is = , Heb 2:11 ) it behoved Him (not = , used of the eternal purpose of God ( Luk 24:26 ): but implying a moral necessity in the carrying out of His mediatorial work. Compare ch. Heb 5:3 , and especially ib. Heb 5:12 , ) in all things (i. e. all things wherewith the present argument is concerned: all things which constitute real humanity, and introduce to its sufferings and temptations and sympathies. The exception, , brought out in ch. Heb 4:15 , is not in view here. ; , , , , . Chrys.) to be like (not, ‘made like:’ see reff., and compare Mat 6:8 ; Mat 7:26 al. The aor. expresses that this resemblance was brought about by a definite act, other than His former state: an important distinction, which however we must rather lose in the English than introduce an irrelevant idea by the word ‘made’) to his brethren (the children of Israel, as above: but obviously also, his brethren in the flesh all mankind), that He might become ( , not simply , because the High Priesthood of Christ in all its fulness, and especially in its work of mercy and compassion and succour, was not inaugurated, till He entered into the heavenly place: see ch. Heb 5:9 ; Heb 6:19-20 ; Heb 7:26 ; Heb 8:1 ; Heb 8:4 . His being in all things like his brethren, sufferings and death included, was necessary for Him, in order to his becoming, through those sufferings and death, our High Priest. It was not the death (though that was of previous necessity, and therefore is often spoken of as involving the whole), but the bringing the blood into the holy place, in which the work of sacerdotal expiation consisted: see Lev 4:13-20 , and passim: and below, on . . . .) a merciful (Luther, Grot., Bhme, Bleek, De W., Tholuck, take (formed as , , ) alone, and not as an epithet to , and Bl. maintains that grammar requires such a rendering, on account of the order of the words and the interposition of the verb . On the other hand, Bengel, Cramer, Storr, Ebrard, Hofmann, Delitzsch, take with ., and Ebrard asserts that, had it been otherwise, would have followed . There does not seem to me to be much weight in either argument: and the words might be rendered either way, were it not for the scope and object of our epistle, which is rather to bring out the facts and accessories of Christ’s High Priesthood, and all His attributes as subordinate to it, than to place them, abstractedly, by the side of it, as would be the case if were to be taken independently here. Cf. ch. Heb 7:26 , where many attributes of the Lord’s High Priesthood are accumulated. And especially here, where the first mention of occurs, would it be unnatural to find a mere attribute contemplated abstractedly and made co-ordinate with the office on which the Writer has so much to say hereafter. I therefore adopt the latter view, joining with . Bengel, with his usual fine tact, accounts for the inversion of the words thus: “De tribus momentis unum, , misericors , ante , fieret , ponitur, quia ex ante dictis deducitur. Reliqua duo commode innectuntur, quia cum primo illo postmodum tractanda veniunt.” Calvin has a beautiful note here: “In sacerdote, cujus partes sunt iram Dei placare, opitulari miseris, erigere lapsos, sublevare laborantes, misericordia inprimis requiritur, quam in nobis generat communis sensus. Rarum enim est ut tangantur aliorum rumnis qui perpetuo beati fuerunt. Certe hoc Virgilianum ex quotidiana hominum consuetudine sumptum est: ‘Non ignara mali miseris succurrere disco.’ Non quod experimentis necesse habuerit Filius Dei formari ad misericordi affectum, sed quia non aliter persuaderi nobis posset, ipsum esse clementem et propensum ad nos juvandos, nisi exercitatus fuisset in nostris miseriis; hoc enim ut alia nobis datum est. Itaque quoties nos urgent quvis malorum genera, mox succurrat nihil nobis accidere quod non in se expertus sit Filius Dei ut nobis condolescat: nec dubitemus ipsum nobis perinde adesse ac si nobiscum angeretur”) and faithful (true to His office, not only (Delitzsch) as regards God (ch. Heb 3:5-6 ), but as regards men also; to be trusted without fail: see ref., and cf. , Soph. Trach. 77: also Philo, Quis Rer. Div. Hres, 18, vol. i. p. 486, , , . : and De Sacr. Abel et Cain, 28, vol. i. p. 181, ) High Priest (this is the first mention of the sacerdotal office of Christ, of which so much is afterwards said in the Epistle, and which recurs again so soon, ch. Heb 3:1 ; see note on above, and that on . below) in matters relating to God (so in reff., and in many other examples in Bleek, Elsner, and Kypke: e. g. Xen. Rep. Lac. xiii. 11, , : Soph. Philoct. 1441, : &c. The words must not be referred to , but to , as in the example from Xenophon; or rather to the whole idea, ), to expiate the sins (from , propitious, comes , properly used passively of the person to be rendered propitious, see ref. Luke , 2 (4) 2Ki 5:18 . The expression here and in ref. Ps. is not a strict one: but is thus to be accounted for: God (pass.), is rendered propitious to the sinner, who has forfeited His favour and incurred His wrath. But (see Delitzsch’s long and able note here) we never find in Scripture, O. T. or N. T., any such expression as , or as (or ) (or ) : never (or ) . “As the O. T. no where says, that sacrifice propitiated God’s wrath, lest it should be thought that sacrifice was an act, by which, as such, man influenced God to shew him grace, so also the N. T. never says that the sacrifice of Christ propitiated God’s wrath, lest it may be thought that it was an act anticipatory of God’s gracious purpose, which obtained, and so to speak, forced from God previously reluctant, without His own concurrence, grace instead of wrath.” Del. To understand this rightly, is all-important to any right holding of the doctrine of the Atonement. This then is not said: but the sinner is (improperly, as far as the use of the word is concerned) said on his part, , to be brought into God’s favour; and if the sinner, then that on account of which he is a sinner, viz. his sin. The word here is middle, used of Him who, by His propitiation , brings the sinner into God’s favour, = makes propitiation for, expiates, the sin. The Death of Christ being the necessary opening and condition of this propitiation, the propitiation being once for all consummated by the sacrifice of His death, and all sin by that sacrifice expiated, we must of necessity determine (against the Socinian view of Christ’s High Priesthood, which will again and again come before us in this commentary) that His High Priesthood was, strictly speaking, begun, as its one chief work in substance was accomplished, here below, during his time of suffering. That it is still continued in heaven, and indeed finds its highest and noblest employ there, is no reason against this view. The high priest had accomplished his sacrifice, before he went within the veil to sprinkle the blood: though it was that sprinkling of the blood (see on above) by which the atonement was actually made, as it is by the Spirit’s application of Christ’s atoning blood to the heart of each individual sinner that he is brought into reconciliation with God) of the people (again, the Jewish people, cf. ref. Matt. , , , ; , , , . Theophyl.).
Fuente: Henry Alford’s Greek Testament
Heb 2:17 . [six times in this Epistle; not used by Paul, but cf. Act 26:19 ] ‘wherefore,’ because He makes the seed of Abraham the object of His saving work, , “He was under obligation”. is “used of a necessity imposed either by law and duty, or by reason, or by the times, or by the nature of the matter under consideration” (Thayer). Here it was the nature of the case which imposed the obligation “to be made like His brothers in all respects,” and therefore, as Chrysostom says, , , , , . He must be a real man, and not merely have the appearance of one. He must enter into the necessary human experiences, look at things from the human point of view, take His place in the crowd amidst the ordinary elements of life. introduces one purpose which this thorough incarnation was to serve. It would put Christ in a position to sympathise with the tempted and thus incline Him to make propitiation for the sins of the people. [ , also a restricted Jewish designation.] The High-Priesthood is here first mentioned, and it is mentioned as an office with which the readers were familiar. The writer does not now enlarge upon the office or work of the Priest, but merely points to one radical necessity imposed by priesthood, “making propitiation for the sins of the people”; and he affirms that in order to do this ( ) he must be merciful and faithful. as well as is naturally construed with , and has its root in Exo 22:27 , , the priest must represent the Divine mercy; he must also be , primarily to God, as in Heb 3:2 , but thereby faithful to men and to be trusted by them in the region in which he exercises his function, , the whole Godward relations of men. The expression is directly connected with , by implication with , and it is found in Exo 18:19 , . For neat analogies cf. Wetstein. , “for the purpose of making propitiation,” indicating the special purpose to be served by Christ’s becoming Priest. ( is not met with), from , Attic “propitious,” “merciful,” means “I render propitious to myself”. In the classics it is followed by the accusative of the person propitiated, sometimes of the anger felt. In the LXX it occurs twelve times, thrice as the translation of . The only instance in which it is followed by an accusative of the sin, as here, is Psa 64 (65):3, . In the N.T., besides the present passage, it only occurs in Luk 18:13 , in the passive form , cf. 2Ki 5:18 . The compound form , although it does not occur in N.T., is more frequently used in the LXX than the simple verb, and from its construction something may be learnt. As in profane Greek, it is followed by an accusative of the person propitiated, as in Gen 32:20 , where Jacob says of Esau . . .; Zec 7:2 , , and Zec 8:22 , , also Mat 1:9 . It is however also followed by an accusative of the thing on account of which propitiation is needed or which requires by some rite or process to be rendered acceptable to God, as in Sir 3:3 ; Sir 3:30 ; Sir 5:6 ; Sir 20:28 , etc., where it is followed by , and ; and in Lev 16:16 ; Lev 16:20 ; Lev 16:33 , where it is followed by , , and in Eze 45:20 by . At least thirty-two times in Leviticus alone it is followed by , defining the persons for whom propitiation is made, or , or . In this usage there is apparent a transition from the idea of propitiating God (which still survives in the passive ) to the idea of exerting some influence on that which was offensive to God and which must be removed or cleansed in order to complete entrance into His favour. In the present passage it is which stand in the way of the full expression of God’s favour, and upon those therefore the propitiatory influence of Christ is to be exerted. In what manner precisely this is to be accomplished is not yet said. “The present infinitive must be noticed. The one (eternal) act of Christ (c. x. 12 14) is here regarded in its continuous present application to men ( cf. c. Heb 2:1-2 ),” Westcott. (See further on in Blass, Gram. , p. 88; Deissmann’s Neue Bibelstud. , p. 52; and Westcott’s Epistle of St. John , pp. 83 85.) the historical people of God, Abraham’s seed; cf. Mat 1:21 ; Heb 4:9 ; Heb 13:12 .
Fuente: The Expositors Greek Testament by Robertson
Hebrews
WHAT BEHOOVED CHRIST
Heb 2:17
I BRING these words: ‘It behooved Him,’ into connection with similar words in an earlier verse of the chapter, on which I was lately preaching: ‘It became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.’ In the latter words the sufferings of Jesus Christ and His consequent perfecting for His work of Messiah are considered, in an aspect somewhat unusual with scripture writers, as being in accordance with the divine nature, and worthy of God. ‘He, by whom are all things,’ had no other way of electing His highest purpose of redemption than through the sufferings of Jesus Christ. ‘He, for whom are all things,’ could win men to be for Him only through these sufferings. And so the paradox of the Cross was worthy of God and like Him. In my text the same series of historical facts, the life of Jesus Christ and His death, considered as a whole, are regarded not as worthy of God, but as that which ‘behoved’ Christ, ‘It behooved’ is stronger than ‘it became.’ The one phrase points to the conformity of the thing in question with God’s character and nature; the other declares that the thing in question has in it a moral necessity or obligation, and that Christ’s assimilation to His fellows, especially in all the ills that flesh is heir to, was laid upon Him as a necessity, in view of His purpose of redemption and the helping of His fellows. So then we have here, in the words which I have read, and in the context, three thoughts on which I touch now. First of all, the completeness of Christ’s assimilation to us, especially in regard to suffering; second, Christ’s sufferings as necessary for the fulfilment of Christ’s design; and lastly and more especially, Christ’s sufferings as indispensable for His priestly office. Now look at these three things briefly. I. Note, first of all, the emphasis of that expression, ‘it behooved Him to be made in all things like unto His brethren.’
And observe that the ‘all things’ here, concerning which our Lord’s likeness to mankind is predicated, are not the ordinary properties of human nature, but emphatically and specifically man’s sorrows. That will appear, I think, if you notice that my text is regarded as being a consequence of our Lord’s incarnation for the help of His fellows. ‘He laid not hold upon angels, but He laid hold upon the seed of Abraham.’ Wherefore, ‘in all things it behoved Him to be made like unto His brethren.’ Now, if the likeness here be the possession of true manhood, then my text is mere tautology, and it would simply be saying, ‘He became a man, wherefore it behoved Him to become a man.’ The same conclusion is, I think, fairly to be deduced from the last words of our chapter, where the fact of His suffering being tempted, is stated as His preparation to help, and as His qualification as a merciful and faithful High Priest. That is to say, the ‘all things’ of which our Lord became partaker like us His brethren, are here the whole mass – in all its variety of pressure and diversity of nauseousness and bitterness – the whole mass of human sorrow which has ever made men’s hearts bleed and men’s eyes weep.
Christ, in His single manhood, says the writer, gathered unto Himself every form of pain, of misery, of weariness, of burden, which can weigh upon and wear out a human spirit; and no single ingredient that ever made any man’s cup distasteful was left out, in that dreadful draught which He emptied to the dregs ere He passed the chalice to our lips, saying, ‘Drink ye all of it.’ This is the great lesson and blessed thought of our text that no suffering soul, no harassed heart, no lonely life, has ever been able to say, ‘Ah! I have to bear this by myself, for Jesus Christ never knew anything like this.’ All the pain and sorrow of adverse circumstances, that try some of us, He knows who had ‘not where to lay His head’; who was a poor man all His days, to whom the women had to minister of their charity, and who depended upon others for His sustenance in life, and for cerements, and a grave in death. The sorrows that belong to a physical frame overwrought and crushed by excessive toil; the sorrows of weakness, of sickness, the pains of death – He understands them all. The sorrows that come from our relations to our fellows, whether they be the hopeless, quiet tears that fall for ever upon broken affections and lost loves, or whether they be the bitter griefs that come from unrequited affections and unappreciated aims, and benefits flung back, and hearts tortured by ingratitude – He knows them all. And the loftier and less selfish, more impersonal, griefs that make so large a portion of the weight and heaviness of the noblest spirits, they all cast their shadows across His pure soul, and the shadow was the deeper and the darker because of the very purity of the soul on which it fell. Purity is ever sad in the presence of foulness; and love is ever sorrowful when bowed with the burden of another’s sorrow; and both these sources of pain and grief, which diffuse their bitterness through the lives of the best men, weighed in all their gravity upon Him who felt the world’s sorrow and the world’s sin as a personal grief because His soul was perfectly unselfish, perfectly pure, perfectly united to God, and therefore perfectly clear- sighted. All the miseries of all men forced themselves into and filled Christ’s heart, Dear brother! you and I have but a drop given to us; He drank the whole cup. Our natures are not capable of sorrow as varied, as deep, as poignant as the sorrow of Jesus Christ; but for each of us surely the assurance comes with some subtle power of consolation and strength, ‘In all their afflictions He was afflicted’; and none of us can ever meet a sorrow with whose face Christ was not familiar, and which He Himself has not conquered for us. II. So that brings me to the next point suggested here, viz., our Lord’s varied, all-comprehensive sorrow was a necessity imposed upon Him by the purpose which He had in view. The context gives us that assertion in distinct language. Adopting the improved and accurate rendering of the Revised Version of the previous verse, we read, ‘Verily not of angels doth He take hold, but He taketh hold of the seed of Abraham; wherefore in all things it behoved Him to be made like unto His brethren.’ Now the word rendered here, ‘taketh hold,’ is the same word which is employed in the narrative of a very striking incident in the gospels, where the Apostle Peter is ready to sink in the water; and Jesus Christ ‘stretched forth His hand and caught him.’ And that story may serve as an illustration for us of the meaning of the writer here. Here we are all, the whole race of us, exposed to the pelting of the pitiless storm, and ready to sink beneath the waters, and Jesus Christ stretches forth His strong, gentle hand and lays hold of our tremulous and feeble fingers, and keeps us up above the surges which else would overwhelm us. Now, says my text, no man can help another unless he stand by the side of, and on the level of, that other. ‘He taketh hold, not of angels, but of the seed of Abraham’; and, therefore, He must have a hand like theirs, that can grasp theirs, and which theirs can grasp. Unless the Master had Himself been standing on the heaving surges, and Himself been subjected to the beating of the storm, He could not have revived and held up the sinking disciple. And so our Lord’s bitter suffering, diffused through life and concentrated on the Cross, was no mere necessary result of His humanity, was not simply borne because, being a Teacher, He must stand to His principles whatever befell Him because of them; but it was a direct result of the purpose He had in view, that purpose being our redemption. Therefore to say, ‘It behoved Him to be made in all things like unto His brethren,’ is but to declare that Christ’s sufferings were no matter of physical necessity, but a matter of moral obligation. He must indeed suffer. But why must He? ‘It behoved Him to he made like unto His brethren’; but why was it obligatory upon Him so to take the bitter bread that we eat, and to drink the water of tears that we drink? For one reason, and for one reason only, because He loved us and willed to save us. So I beseech you to feel that underlying the bitter necessity which my text speaks about there is the voluntary endurance of Jesus Christ. Ah! we do not think enough about the necessity, all through His life, for a continual repetition of the great act of self-surrender of which His incarnation was the first consequence. At the beginning of His earthly career He emptied Himself, out of love to us; and step by step, and moment by moment, all through His life, there was the continual repetition of the same act. Each one of His sufferings was the direct result of His will at the moment to perfect the work which He came to do. At any instant He might have abandoned it; and that He did not was solely owing to His perennial love. For His own determination to save and succour us was the one cord that bound this sacrifice to the horns of the altar. The Man Christ, at every moment of His life, gave Himself; and as each fresh billow of sorrow rolled above His bowed and compliant head, it rolled because He still willed to save and help His fellows. This voluntary submission of our Lord to all the sufferings which befell Him because of His determination to come to the help of His brethren ought to make us feel how that whole life of His was one pure efflux of infinite and unspeakable love; and we ought to see in it the gift which ‘became’ the divine mercy indeed, but which also ‘behoved’ the Man Jesus, to the end that all our sorrows may be comforted and all our evil taken away. We know not, nor ever can know, by what mysterious process the Son learned obedience by the things which He suffered, nor can we understand how it was that the High Priest, who would never have become the High Priest had He not been merciful, became yet more merciful by His own experience o human sorrow. But this we know, that somehow the pity, the sympathy of Christ, was deepened by His own life; and we can feel that it is easier for men to lay hold of His sympathy when they think of His sufferings, and to be sure that because in all points He was tempted like as we are, ‘He is able to succour them that are tempted.’ Comfort drops but coldly from lips that have never uttered a sigh or a groan; and for our poor human hearts it is not enough to have a merciful God far off in the heavens. We need a Christ who can be touched with the feeling of our infirmities ere we can come boldly to the Throne of Grace, assured of there finding grace in time of need. III. Lastly, we have here the specification of the main purpose of our Lord’s sorrows – ‘that He might be a merciful and faithful High Priest in things appertaining to God to make reconciliation for the sins of the people.’ That defines more closely what He has to do, if He is to help us, and what He does do when He takes hold of the seed of Abraham. There are but two remarks that I would make on this part of my subject. The one is – let us learn what is the true nature of Christ’s help. It is the help of a priest who comes to offer a sacrifice which takes away the burden and the guilt o sin from the world. Christ’s help is not merely the help of a wise Teacher. Men do not want only teaching. Their need goes far deeper than that. Christ’s help is not only the help of One who declares to His fellows what God is. Men’s needs go deeper than that. Christ’s help is not merely the help of One who sets forth in sweet attractive colours the beauty of holiness and the charm of purity. Men’s needs go deeper than that. We do not only need to know what God is, we need to have our relation to God altered. We do not only need to be told what we ought to do, we need that the past shall be cancelled, and the fatal bias and tendency towards evil within ourselves be taken away. Christ is not the Helper whose help goes down to the depths and the roots of men’s necessity, unless He is Priest as well as Prophet and King. He comes to do something as well as to say something; comes to alter our relations to God, as well as to declare God’s heart to us. In a word, we must say even to Christ, ‘Vain is Thy help, and impotent is Thy grasp, unless Thou dost bring by Thy sufferings reconciliation for the sins of the people.’ And then, notice again how here we have Christ’s priestly office extended over His whole life of suffering. The popular representations of the gospel, and the superficial grasp of it which many good people have, are accustomed to draw a broad line of demarcation between Christ’s life and Christ’s death, and to concentrate the whole of the sacrificial and expiatory character of His work in His death only. My text goes in the other direction. It says that all that long-drawn sorrow which ran through the whole life of Jesus Christ, whilst it culminated in His death, was His sacrifice for the sins of the world. For all sorrow, according to scriptural teaching, is the fruit of sin; and the sinless Christ, who bore the sorrows which He had not earned, in bearing them bore them away. And though the shell of them and the outward appearance of them may be left, the inward reality and the bitterness of them is gone. It is exactly in reference to the ills of life as it is in reference to the other penalty of sin which consists in death. The outward fact continues, the inward nature is altered. For he who can say, ‘Christ my Lord suffered for me,’ finds that sorrows become solemn joys, and all things work together for good. The Cross is the climax of His sacrifice, but His whole life is sacrifice and expiation, because His whole life is the life of a sinless ‘Man of sorrows acquainted with grief.’ So, then, we have to look to Him, in all the meek endurance of His life, and in all the mysterious darkness of His death, not merely as the pattern of patience, as the Teacher of the sanctity of sorrow, as the first of the martyrs; but we have to look to Him, and to feel that ‘the Lord hath made to meet on Him the iniquity of us all.’ Brother, He became like us in our sorrows that we might become like Him in His gladness. Each of us, singly, was in His mind and in His heart when He bowed Himself to the flood of sorrows, and yielded His soul to the Cross of shame. So let us stretch out our poor hands to Him who reaches His tender omnipotent one across the billows, and grasping the hands with the print of the nails, we shall find that we have exchanged portions, and that He who has borne our griefs and carried our sorrows has bestowed upon us His gladness, and crowned us with the glory of the blessedness which He had with the Father before the world was.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
in = according to, as in Heb 2:4.
be = become.
faithful. Greek. pistos. App-150.
High Priest. Occurs very frequently in Gospels and Acts; seventeen times in Hebrews; and nowhere else after Acts. A significant silence.
pertaining to. Greek. pros. App-104.
make reconciliation. Greek. hilaskomai. See Luk 18:13 and App-196.
sins. Greek. hamartia. App-128.
people. Greek. laos. See Act 2:47.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] Because then He had this work to do for the seed of Abraham (sons of men, in the wider reference),-viz. to deliver them from fear of death, He must be made like them in all things, that He may be a merciful and faithful High Priest. Then Heb 2:18 gives the reason of this necessity. Whence ( is a favourite inferential particle with our Writer. It never occurs in the Epistles of Paul. On ref. Acts, see Prolegg. to Acts, ii. 17 . It is = , Heb 2:11) it behoved Him (not = , used of the eternal purpose of God (Luk 24:26):-but implying a moral necessity in the carrying out of His mediatorial work. Compare ch. Heb 5:3, and especially ib. Heb 5:12, ) in all things (i. e. all things wherewith the present argument is concerned: all things which constitute real humanity, and introduce to its sufferings and temptations and sympathies. The exception, , brought out in ch. Heb 4:15, is not in view here. ; , , , , . Chrys.) to be like (not, made like: see reff., and compare Mat 6:8; Mat 7:26 al. The aor. expresses that this resemblance was brought about by a definite act, other than His former state: an important distinction, which however we must rather lose in the English than introduce an irrelevant idea by the word made) to his brethren (the children of Israel, as above: but obviously also, his brethren in the flesh-all mankind), that He might become (, not simply , because the High Priesthood of Christ in all its fulness, and especially in its work of mercy and compassion and succour, was not inaugurated, till He entered into the heavenly place: see ch. Heb 5:9; Heb 6:19-20; Heb 7:26; Heb 8:1; Heb 8:4. His being in all things like his brethren, sufferings and death included, was necessary for Him, in order to his becoming, through those sufferings and death, our High Priest. It was not the death (though that was of previous necessity, and therefore is often spoken of as involving the whole), but the bringing the blood into the holy place, in which the work of sacerdotal expiation consisted: see Lev 4:13-20, and passim: and below, on . …) a merciful (Luther, Grot., Bhme, Bleek, De W., Tholuck, take (formed as , , ) alone, and not as an epithet to , and Bl. maintains that grammar requires such a rendering, on account of the order of the words and the interposition of the verb . On the other hand, Bengel, Cramer, Storr, Ebrard, Hofmann, Delitzsch, take with ., and Ebrard asserts that, had it been otherwise, would have followed . There does not seem to me to be much weight in either argument: and the words might be rendered either way, were it not for the scope and object of our epistle, which is rather to bring out the facts and accessories of Christs High Priesthood, and all His attributes as subordinate to it, than to place them, abstractedly, by the side of it, as would be the case if were to be taken independently here. Cf. ch. Heb 7:26, where many attributes of the Lords High Priesthood are accumulated. And especially here, where the first mention of occurs, would it be unnatural to find a mere attribute contemplated abstractedly and made co-ordinate with the office on which the Writer has so much to say hereafter. I therefore adopt the latter view, joining with . Bengel, with his usual fine tact, accounts for the inversion of the words thus: De tribus momentis unum, , misericors, ante , fieret, ponitur, quia ex ante dictis deducitur. Reliqua duo commode innectuntur, quia cum primo illo postmodum tractanda veniunt. Calvin has a beautiful note here: In sacerdote, cujus partes sunt iram Dei placare, opitulari miseris, erigere lapsos, sublevare laborantes, misericordia inprimis requiritur, quam in nobis generat communis sensus. Rarum enim est ut tangantur aliorum rumnis qui perpetuo beati fuerunt. Certe hoc Virgilianum ex quotidiana hominum consuetudine sumptum est: Non ignara mali miseris succurrere disco. Non quod experimentis necesse habuerit Filius Dei formari ad misericordi affectum, sed quia non aliter persuaderi nobis posset, ipsum esse clementem et propensum ad nos juvandos, nisi exercitatus fuisset in nostris miseriis; hoc enim ut alia nobis datum est. Itaque quoties nos urgent quvis malorum genera, mox succurrat nihil nobis accidere quod non in se expertus sit Filius Dei ut nobis condolescat: nec dubitemus ipsum nobis perinde adesse ac si nobiscum angeretur) and faithful (true to His office, not only (Delitzsch) as regards God (ch. Heb 3:5-6), but as regards men also; to be trusted without fail: see ref., and cf. , Soph. Trach. 77: also Philo, Quis Rer. Div. Hres, 18, vol. i. p. 486, , , . : and De Sacr. Abel et Cain, 28, vol. i. p. 181, ) High Priest (this is the first mention of the sacerdotal office of Christ, of which so much is afterwards said in the Epistle, and which recurs again so soon, ch. Heb 3:1; see note on above, and that on . below) in matters relating to God (so in reff., and in many other examples in Bleek, Elsner, and Kypke: e. g. Xen. Rep. Lac. xiii. 11, , : Soph. Philoct. 1441, : &c. The words must not be referred to , but to , as in the example from Xenophon; or rather to the whole idea, ), to expiate the sins (from , propitious, comes , properly used passively of the person to be rendered propitious, see ref. Luke , 2 (4) 2Ki 5:18. The expression here and in ref. Ps. is not a strict one: but is thus to be accounted for: God (pass.), is rendered propitious to the sinner, who has forfeited His favour and incurred His wrath. But (see Delitzschs long and able note here) we never find in Scripture, O. T. or N. T., any such expression as , or as (or ) (or ) : never (or ) . As the O. T. no where says, that sacrifice propitiated Gods wrath, lest it should be thought that sacrifice was an act, by which, as such, man influenced God to shew him grace,-so also the N. T. never says that the sacrifice of Christ propitiated Gods wrath, lest it may be thought that it was an act anticipatory of Gods gracious purpose,-which obtained, and so to speak, forced from God previously reluctant, without His own concurrence, grace instead of wrath. Del. To understand this rightly, is all-important to any right holding of the doctrine of the Atonement. This then is not said: but the sinner is (improperly, as far as the use of the word is concerned) said on his part, , to be brought into Gods favour; and if the sinner, then that on account of which he is a sinner, viz. his sin. The word here is middle, used of Him who, by His propitiation, brings the sinner into Gods favour, = makes propitiation for, expiates, the sin. The Death of Christ being the necessary opening and condition of this propitiation,-the propitiation being once for all consummated by the sacrifice of His death, and all sin by that sacrifice expiated, we must of necessity determine (against the Socinian view of Christs High Priesthood, which will again and again come before us in this commentary) that His High Priesthood was, strictly speaking, begun, as its one chief work in substance was accomplished, here below, during his time of suffering. That it is still continued in heaven, and indeed finds its highest and noblest employ there, is no reason against this view. The high priest had accomplished his sacrifice, before he went within the veil to sprinkle the blood: though it was that sprinkling of the blood (see on above) by which the atonement was actually made, as it is by the Spirits application of Christs atoning blood to the heart of each individual sinner that he is brought into reconciliation with God) of the people (again, the Jewish people, cf. ref. Matt. , , , ; , , , . Theophyl.).
Fuente: The Greek Testament
Heb 2:17. ) The particle occurs six times in this epistle, but never in the epistles to which the apostle has affixed his name; and yet it occurs in Pauls speech, Act 26:19.-, it behoved Him) A grand expression, ch. Heb 5:3. It behoved Him from the relationship of consanguinity, and because He had undertaken it in the Old Testament, Heb 2:12-13. He now exhibits greater confidence in the tone of his speaking; comp. Heb 2:11, He is not ashamed.- , in all things) in all sufferings and temptations.- , to His brethren) Heb 2:11.-, to be made like) This is a recapitulation of those things which precede. The sum of those which follow is immediately added.-, that) The apostle thrice glances at the High Priesthood, till he comes to its full discussion, ch. 7. He touches upon it in three successive steps. I. He ought to be made like to His brethren, THAT He might BECOME a merciful and faithful High Priest, in the passage before us. II. HE WAS CALLED a High Priest at the time when He was made perfect; ch. Heb 5:10. III. He was MADE High Priest when He entered into that which is within the veil; ch. Heb 6:20; and when this entrance was made once for all, He always, as a Priest for us, presents Himself before the face of God; ch. Heb 9:24.-, merciful) This word, as well as , faithful, is construed with , high priest; ch. Heb 4:15, Heb 5:2. He was made merciful to the people labouring under sins: , faithful, so far as GOD is concerned. There is a Chiasmus here.[22] We have the Priest and the High Priest, who has the right of drawing near and of bringing men to God. The word faithful is treated of, ch. Heb 3:2, with the addition of the practical application: the word , merciful, ch. Heb 4:14, etc., with the practical application also added: the word , High Priest, is treated of, ch. Heb 5:4-5, Heb 7:1-2, with the practical application added, ch. Heb 10:19. The proposition or statement of many things at Rom 1:16 (where see the note), very much resembles this. Of these three points, one, , merciful, is put before , that He might become, because it is deduced from what was previously said. The other two are properly connected together, because they come to be treated of afterwards along with the first. But the word merciful, and, conjointly with it, faithful High Priest, elegantly have in this proposition a rather absolute signification, because again (in turn) the subsequent discussion contemplates faithfulness without the priesthood in the case of Moses, and mercy with the priesthood in the case of Aaron. First, Jesus is merciful. No one can suppose that Jesus had more mercy before He suffered, and that now He has more severity. Only let us now flee (escape) from the wrath of the Lamb, which is even yet to come.-) High Priest. The Latin Pontifex was so called from the fact, that he built a bridge at Rome, or sacrificed on a bridge; and the pontifex, , was either alone or with others; but the , high priest (pontifex maximus), was exalted above the others, over whom he presided. In the Evangelists and Acts, where the Jewish high priests are frequently mentioned, the term pontiff (pontifex), used by the Vulgate and other translations, will not, I think, offend any one; but in this epistle, in which Christ is the principal subject, I do not know whether that term may be as well suited to the style of Paul as to the institutions of Numa. At least Seb. Schmidius uses it with reluctance, and occasionally substitutes for it chief priest (princeps sacerdos); but a single word is better, especially when other epithets are added, as here merciful and faithful; for we cannot conveniently say, ch. Heb 4:14, a great chief (greatest) pontiff (pontificem maximum magnum). High priest (archisacerdos) is the most convenient term which the learned have long used, and which sounds as well as archigubernus, in the writings of Jabolenus, archiflamen, archiprsul, archipontifex, and various other terms, which Vossius stigmatizes in his work, De vitiis Latini Sermonis, p. 371, and some other writers. With respect to the subject now before us, this glorious title of High Priest occurs presently again, ch. Heb 3:1. But nowhere, except in the 110th Psalm, and Zec 6:13, and in this epistle, is Christ expressly called a Priest; and it is only in this epistle that the priesthood of Christ is professedly discussed. Whence it is evident, how extraordinary in its character, and how necessary, is this book of the New Testament. However, in all these passages, which are even of the Old Testament, there is added the mention of the kingdom, which is oftener spoken of elsewhere without the priesthood. Nay, on the Cross, on which this Priest offered His sacrifice, He had the title (inscription) of King. The priesthood, as well as the kingdom, is appropriate (belongs fittingly) to this First-begotten.- , towards God) So ch. Heb 5:1.- ) to make atonement or reconciliation.- , the sins) which bring death and the fear of it.- , of the people) the people, whom he called the seed of Abraham, Heb 2:16. He Himself knew no sin. He made atonement for the sins of the people, Isa 53:8.
[22] (1) referring to (4): and (2) to (3).-ED.
Fuente: Gnomon of the New Testament
Having declared the general reasons why the Son or Messiah was for a little while to be made lower than the angels, in his incarnation and sufferings, and showed the ends thereof, the apostle proceeds to declare other especial ends of this divine dispensation, and therein makes way unto what he had to instruct the Hebrews in about the priestly office of Christ; which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in.
Heb 2:17-18. , , . , .
. V., unde debuit, whence he ought. So Beza. Syr., for which cause, (or wherefore) it was just, meet, or equal. Others, wherefore it was due; it was convenient; wherefore it behoved him; so ours. joined with an infinitive mood, as here it is, signifies commonly oportet me, or necesse est or debeo, I ought, it behoveth me, it is necessary for me; and denotes more than a mere congruency, conveniency, or expediency, even such a kind of necessity ariseth from that which in itself is just and equal; which the Syriac expresseth. It is of the same importance with , Heb 2:10.
, per omnia. Syr., , in omni re, in every thing. Arab., In cunctis eorum conditionibus, in all conditions; that is, every condition and state of life. Ours, in all things, leaving the words where they are placed in the original, wherefore in all things it behoved him; whereas a little transposition of them would more clear up the sense, wherefore it behoved him to be made like unto his brethren in all things. The Ethiopic quite omits the words here, and placeth them after , merciful in all things.
. V., fratribus simulari; Eras., similis reddi; Beza, similis fieri; as ours, to be made like. The article prefixed to restrains the name brethren unto those whom he had before discoursed of under the names of children, disciples, sanctified ones.
, ut misericors fieret (or esset) pontifex; so V., Eras., Bez. The Syriac somewhat otherwise, that he might be merciful, and a great priest, or chief priest, faithful in the things of God; so making his mercifulness an attribute of his person absolutely, and faithfulness only to respect him as a high priest. So also the Arabic and Ethiopic. And the word whereby is rendered signifies tenderly merciful, with that kind of mercy which is called bowels of compassion, from . And it may be here observed that that interpreter throughout the epistle renders by rab comara, though that word be always used in an ill sense in the Old Testament. Three times it occurs therein 2Ki 23:5, where we render it idolatrous priests; Zep 1:4, [where] the name chemarims is retained; Hos 10:5, [where] we express it by priests, but place chemarim in the margin. For it principally denoted the priests of Baal and Moloch, and their blackness (as the word is rendered, Job 3:5), not from the garments they wore, but from the color they contracted in their diabolical sacrifices in the fire. Hence, wherever the word is applied unto a priest of a false god, or one engaged in false worship, the Targumists constantly render it by . See Jdg 17:5; Jdg 18:4; Jdg 18:30. But this translator respected not so much the use, as the original and extraction of the word; for from in Niphal, , is to wax hot, and to be moved with internal heat; whence taken to signify compassion and pity, the same with . Hence, Deu 13:18, , and shall give thee tender mercy (bowels of compassion), is rendered by Ben Uzziel, , and shall wax hot towards you with compassion, and shall have compassion on you, He shall be warmed and moved with compassion towards you.In like manner is the word used, Psa 77:10. With respect unto this heat of affection and abundant compassion, the word may well be applied unto the Lord Christ, our high priest.
. V., ad Deum, pontifex ad Deum, an high priest towards God ; very defectively. Eras., in his quae apud Deum forent agenda, in the things that were to be done before God: so also Beza, noting forent agenda, as a supplement unto the text. So Vatablus and others. Syr., in the things of God. The apostle explains his own meaning, Heb 5:1, where he tells us, that every high priest V, , is set over the things appertaining unto God, that he may offer sacrifice. In things appertaining unto God, what he hath to do with God in their behalf for whom he ministers in his office before him. Arab., res nostras apud Deum peragens.
. V., ut repropitiaret delicta populi; aiming to express the sense of the original, it falls upon a barbarous word, yielding no tolerable sense, though that which seems to be intended in it is, to make propitiation or atonement. Ar., Vatab., Eras., Bez., ad expiandum. Syr., , expians super peccata populi; so the word is constantly translated, though it rather signifies to show mercy or pity. is commonly used actively for propitium facio, or propitio, to please, appease, atone, turn away anger; and when it is taken in a passive or neuter sense, it signifies to be merciful, appeased, reconciled, as Luk 18:13, , , God be merciful unto me a sinner. I much doubt whether any instance can be given of its signifying to expiate, though, because of the construction of it in this place, it be generally so rendered. If it be taken in its first proper sense, then sin cannot be the next object of the act denoted by it. Ours, to make reconciliation for the sins of the people; of the sense whereof we shall deal afterwards at large.
. V., in eo enim, for in that; Eras., nam ex hoc, for from hence; Beza, nam ex eo; Vat., ex eo; ob id; ours, for in that, that is, inasmuch; not, in that thing wherein he was tempted, but, whereas, inasmuch, seeing that; Arab., for from those things which happened unto him when he was tempted.
. V., passus est ipse tentatus, in which himself suffered and was tempted. Et, Erasmus tells us, is not in many ancient copies. Ar., in quo passus est ipse tentatus, in that he suffered himself being tempted. Bez., ex eo quod perpessus ipse fuit, quum est tentatus, for that which he suffered when he was tempted. But the words rather signify his sufferings by being tempted, or from his temptations, than his suffering on other accounts when he was tempted. Syr., for in that he suffered and was tempted; as the Vul., Eras., quod whole upon temptation, because in the latter clause mention is made of them that are tempted, without any addition of sufferings. It is not certain whether be from or from , from whose active, , the middle significtion in is formed, and by a usual pleonasm of theta; and if so, not his suffering, but his laboring under temptation, is intended. If, as it is commonly thought, it be from , I confess that word is sometimes used it is here rendered by Erasmus, accidit, contigit, usu venit, it happened, it befell; but it is but rarely, and that not without regard unto suffering. But it being evident that the suffering of Christ is here intended, his temptation being mentioned only as an instance of that whereby he suffered, that is not to be passed over, and the sense carried on unto his temptation only: He suffered being tempted. is in itself but to make a trial or experiment; but this being done from various principles, by sundry means, for different ends, and upon diverse subjects, there is a great difference in such trials, and great variety in the nature of temptations. How the Lord Christ was tempted, by whom, and of what sort his temptations were, we shall consider afterwards. The Ethiop. reads, when he tempted him and afflicted him; that is, God.
. V., potens est et eis qui tentantur auxiliari. Et again is added, but retained by Beza, as not copulative, but emphatical, potest et eis qui tentantur succurrere, he can (or is able to) help, relieve, succor. is properly , to run in to the cry of any one; that is, to help and relieve him in his distress, to come speedily, and as it were in haste, to the help of him that crieth out in danger. So Thucydides: , These came in to the help of the Athenians [in their distress]. And this is the direct sense of the word in this place, as it respects them that are distressed under the power of temptation, crying out for help. And it is plainly expressed in the Latin succurrere, and our succor, taken from thence. So Chrysostom interprets these words, , He gives out his hand unto them with all readiness.
Heb 2:17-18. Wherefore [hence] it behoved him to [it was meet he should] be made like unto his [the] brethren in all things [every manner of way], that he might be a merciful and faithful high for the sins of the people. For in that [whereas] he hath suffered being [when he was] tempted, he is able to succor [come in to the help of] them that are tempted.
In these two verses the apostle illustrates what he had taught before, and confirms what he had asserted concerning the Sons participation of flesh and blood in like manner with the children, from one especial end thereof.
And this end is his being a high priest; which that the Messiah was to be, both the Hebrews granted and he himself intended more largely afterwards to demonstrate. Moreover, he was to be such a high priest as was settled and suited for the discharge of his office unto the benefit of them for whose good he was to minister therein. This the wisdom of God and the nature of the thing itself do require. Now, they being persons obnoxious unto temptations and sufferings of all sorts, he must in an especial manner be able to help, relieve, and save such persons. And all this the apostle declares in these verses, in the opening whereof we may consider,
1. The importance of the illative expression in the entrance: wherefore, or hence.
2. The necessity intimated of what is here assigned to the Messiah: it behoved him, or, it was meet that he should.
3. What the apostle repeats and re-asserts namely, that he was in all things (or every manner of way) to be made like unto his brethren; 4. The general end of this his necessary conformity unto the brethren: that he might be a merciful and faithful high priest.
5. The especial work and end of that office which he was so prepared for: in the things of God to make reconciliation for the sins of the people.
6. A further enforcement of the necessity of the foregoing assertion, taken from a double consideration;
(1.) Of what he did, or what befell him, in the condition wherein he was made like unto the brethren: he suffered being tempted, or when he was tempted;
(2.) Of the blessed effect and consequence thereof, both in his own preparation unto the further discharge of his office, and the benefit of them whom he ministers in it for: he is able to succor them that are tempted. may respect either what had been before discoursed, or what is further insisted on in the words ensuing. In the first way the apostle would seem to infer the necessity of his being made like unto his brethren in all things from what he had before proved of his participation of human nature; but this seems not to be the meaning of the word. That expression, To be made like unto his brethren in all things, is only a recapitulation of what the apostle had before taught concerning his incarnation and sufferings; and here his design is to show the reason or end thereof, namely, that he might be a high priest, and discharge his office unto the benefit of the people. He gives, therefore, an account of what he had delivered, and declares the end of it: Wherefore (or therefore) ought he thus to be made like his brethren, that he might be a merciful high priest. And thus did Chrysostom understand the connection of these words. , saith he, , Therefore was he made man, that he might be a sacrifice able to purge our sins.
2. The necessity of the matter of the apostles assertion is expressed in the word , he ought, it must be so; it could not be otherwise, on supposition that he was to be a high priest. God having designed him unto that office and the work thereof, it was indispensably necessary for him to be made like unto his brethren in all things.
3. That which the apostle thus asserts, is his being made like unto his brethren in all things. The proposition is of the nature of them that are , universal, but not universally to be understood. For that expression, , is capable of sundry limitations; as, first, It respects only all those things which are necessary unto the end assigned; and, secondly, In them also there may be a great difference. The things it respects are nature with the essential properties thereof, attended with temptations and sufferings. But whereas the brethren are sinners, he was not made like unto them in sin; which exception the apostle elsewhere puts in unto this assertion, Heb 4:15 : for this would have been so far from conducing unto the end aimed at, that it would have been utterly destructive thereof. In the things also wherein he was made like unto them, still the regulation from the end is to be carried along with us. That therein which was needful thereunto, this assimilation or conformity extends unto; that which was otherwise it supposeth not. And as the first part of this double limitation is made evident in the instance of sin, so the truth and necessity of the latter will appear in the consideration of the things wherein this conformity doth consist; as,
(1.) He was made like unto them in the essence of human nature, a rational spiritual soul, and a mortal body, quickened by its union therewithal. This it was necessary he should be like the brethren in, and not have a fantastical body, or a body animated by the Deity, as some have fancied of old. But that he should take this nature upon him by natural generation, after the manner of the brethren, this was not necessary; yea, so to have done would not have furthered the end of his priesthood, but have enervated the efficacy of it, and have rendered him incapable of being such a priest as he was to be; for whereas the original contagion of sin is derived by natural procreation, had he been by that means made partaker of human nature, how could he have been holy, harmless, undefiled, separate from sinners, as it became our high priest to be? Heb 7:26. Again, it was not necessary that this human nature should have its individuation from itself, and a particular subsistence in and by itself ; yea, this also would have overthrown his priesthood; for whereas the efficacy thereof depends on the excellency of the divine nature, this could not have given its influence thereunto, had not the human nature been taken into the same personal subsistence with itself. Only, as we said, that he should have a human nature, truly and really as the brethren, and therein be like unto them, this was necessary, that he might be an offering priest, and have of his own to offer unto God.
(2.) It was also necessary, that in and with his human nature he should take upon him all the properties and affections of it, that so he might be made like unto the brethren. He was not to have an ubiquitarian body, a body commensurate to the Deity, that is, immense, and consequently no true body at all; nor was his soul to be freed from the affections which are connatural to a human rational soul, as love, joy, fear, sorrow, shame, and the like; nor was his body to be free from being obnoxious unto hunger, thirst, cold, pain, death itself. But now, whereas these things in the brethren are attended with irregular perturbations for the most part; and whereas all the individuals of them have their proper infirmities in their own persons, partly by inordinate inclinations from their tempers and complexions, partly in weaknesses and sicknesses, proceeding either from their original constitutions or other following inordinacies; it was no way needful that in any of these he should be made like unto the brethren; yea, a conformity unto them therein would have absolutely impeded the work he had to do.
(3.) He was also like unto us in temptations, for the reason which the apostle gives in the last verse. But herein also some difference may be observed between him and us; for the most of our temptations arise from within us, from our own unbelief and lusts. Again, in those that are from without, there is somewhat in us to take part with them, which always makes us fail in our duty of resistance, and ofttimes leads to further miscarriages. But from these things he was absolutely free; for as he had no inward disposition or inclination unto the least evil, being perfect in all graces and all their operations at all times, so when the prince of this world came unto him, he had no part in him, nothing to close with his suggestions or to entertain his terrors.
(4.) His sufferings were of the same kind with them that the brethren underwent, or ought so to have done; yet they had far different effects on him from what they would have had on them. For whereas he was perfectly innocent and perfectly righteous, no way deserving them in his own person, he was free from all impressions of those sinful consequents which attend the utmost sufferings under the curse of the law by sinners themselves.
Thus the , the likeness in all things, here asserted, is capable of a double limitation; the first concerning some things themselves, as sin; the other, the mode or manner of the things wherein the conformity doth really consist.
Now, thus to be made like unto them it became him. It was meet, just, and necessary that God should make him so, because of the office, duty, and employment that he had assigned him unto; which, as the end hereof, is nextly to be inquired after.
4. The general end of his conformity unto the brethren is, that he might be a merciful and faithful high priest. Two things are comprised herein: first, The office that he was designed unto, he was to be a high priest; secondly, His qualifications for that office, he was to be merciful and faithful. His conformity unto the brethren, as we have seen, consisted in two things: first, His participation of their nature; secondly, His copartnership with them in their condition of suffering and temptation. The first of these was necessary unto his office; the latter unto his qualifications. He was made man, that he might be a high priest; he suffered being tempted, that he might be merciful and faithful. There was no more required, that he might be a high priest, but that he should partake of our nature; but that he might be merciful and faithful, with that kind of mercy and faithfulness which the brethren stood in need of, it was moreover required that he should suffer and be tempted: which things must be distinctly considered.
(1.) That he might be a high priest, it was necessary that he should be partaker of the nature of them for whom he was to administer in the things of God. So the apostle informs us, Heb 5:1, Every high priest for men must be taken from among men. This is not work for an angel, nor for God himself as such. And therefore, although the benefits of the priesthood of Christ were communicated unto all believers from the foundation of the world, by virtue of the compact and agreement between the Father and him for the undertaking and execution of that office at the time appointed, yet he was not actually, nor could be a high priest, until he was clothed with flesh, and made partaker of the nature of the children. The duty which, as a high priest, he had to perform, namely, to offer gifts and sacrifices unto God, Heb 8:3, with the especial nature of that great sacrifice that he was to offer, which was himself, his body and soul, prepared and given him for that purpose, Heb 10:10, require and make necessary this conformity. For this cause, then, was he made like unto the brethren in a participation of human nature.
(2.) That in this nature he should be perfectly holy, and exactly discharge his duty according unto the mind and will of God, was all that was required of him as to his being a high priest. But this was not all that the estate and condition of the brethren required. Their sorrows, tenderness, weakness, miseries, disconsolations, are such, that if there be not a contemperation of his sublime holiness, and absolute perfection in fulfilling of all righteousness, with some qualifications inclining him to condescension, pity, compassion, and tender sense of their condition, whatever might be the issue of their safety in the life to come, their comfort in this life would be in continual hazard. For this cause, therefore, was he made like unto them in the infirmities of their nature, their temptations and sufferings, from whence all their disconsolations and sorrows do arise. Hence was the necessity of the qualifications for his office which by his sufferings and temptations he was furnished withal; and they are two:
[1.] Mercifulness. He was , merciful, tenderly compassionate,as the Syriac version renders the word; misericors, one that lays all the miseries of his people to heart, so caring for them, to relieve them. Mercy in God is but a naked simple apprehension of misery, made effective by an act of his holy will to relieve. Mercy in Christ is a compassion, a condolency, and hath a moving of pity and sorrow joined with it. And this was in the human nature of Christ a grace of the Spirit in all perfection. Now, it being such a virtue as in the operation of it deeply affects the whole soul and body also, and being incomparably more excellent in Christ than in all the sons of men, it must needs produce the same effects in him wherewith in others in lesser degrees it is attended. Thus we find him at all times full of this compassion and pity towards all the sons of men, yea, the worst of his enemies, expressing itself by sighs and tears, intimating the deep compassion of his heart. And this made him as it were even forget his own miseries in his greatest distress; for when, seeing the daughters of Jerusalem mourn for him, as he was going to his cross, he minds them of that which his compassionate heart was fixed on, even their approaching misery and ruin, Luk 23:28. But yet neither is this mercifulness in general that which the apostle intends; but he considers it as excited, provoked, and drawn forth by his own temptations and sufferings. He suffered and was tempted, that he might be merciful, not absolutely, but a merciful high priest. The relation of the sufferings and temptations of Christ unto his mercifulness, is not as unto the grace or habit of it, but as unto its especial exercise as our high priest. And this mercifulness of Christ is the gracious condolency and compassion of his whole soul with his people, in all their temptations, sufferings, dangers, fears, and sorrows, with a continual propensity of will and affection unto their relief, implanted in him by the Holy Ghost, as one of those graces which were to dwell in his nature in all fullness, excited and provoked, as to its continual exercise in his office of high priest, by the sense and experience which he himself had of those miseries which they undergo: whereof more on the last verse.
[2.] The other qualification mentioned is, that he should be faithful Some understand by , verus, legitimus, true and rightful, made so in a due manner; whereof the apostle treats expressly, Heb 5:5 : others, his general faithfulness, integrity, and righteousness, in the discharge of his office, being faithful unto him that appointed him, as Heb 3:2. But neither of these senses answers the especial design of the apostle, nor his referring of his qualifications unto his conformity with the brethren in sufferings and temptations. It must also answer that mercifulness which we have before described. It consists, therefore, in his exact, constant, careful consideration of all the concernments of the brethren, under their temptations and sufferings. This he is excited unto by his own experience of what it is to serve God in such a condition. It is described, Isa 40:11. Not his faithfulness, then, in general, whereby he discharged his whole office, and accomplished the work committed unto him, mentioned Joh 17:4, but his constant care and condescension unto the wants and sorrows of his suffering and tempted brethren, is here intended.
Before we proceed unto the explication of the remaining passages of these verses, what offers itself from what hath been already discoursed unto our instruction, may be observed; as,
I. The promised Messiah was to be the great high priest of the people of God.
This the apostle here presumes, and proves elsewhere, And this we have elsewhere confirmed. The especial office of priesthood, for one to perform it in the behalf of others, came in after sin, upon the first promise. In the state of innocency every one was to be priest for himself, or perform in his own name the things which with God he had to do, according unto the law of his creation. This privilege failing by sin, which cut off all gracious intercourse between God and man, a new way was provided, and included in the first promise, for the transaction of things between God and sinners. This was by Christ alone, the promised seed. But because he was not to be immediately exhibited in the flesh, and it was the will of God that sundry sacrifices should be offered unto him; partly for his honor and glory in the world, and to testify the subjection of his people unto him; partly to teach and instruct them in the nature and benefits of the priesthood which he had designed for them, and to exemplify it in such representations as they were capable of; he did at several seasons institute various sorts of temporary, fading typical priests. This he did both before and after the law. Not that ever there was amongst them a priest properly and absolutely so called, by whom the things of men might be completely and ultimately transacted with God; only those who were appointed to administer before the Lord in the behalf of others were called priests, as rulers are called gods, because they represented the true Priest, and outwardly expressed his actings unto the people. The true, proper, and absolute high priest is Jesus Christ alone, the Son of God; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a priest: as, in particular, the oath of God was necessary hereunto, that his priesthood might be stable and unchangeable,
1. Now, none was ever appointed a priest by the oath of God but Christ alone, as the apostle declares, Heb 7:20-21. And how this differences his office from that of others shall on that place be made manifest.
2. He alone had somewhat of his own to offer unto God. Other priests had somewhat to offer, but nothing of their own; they only offered up the beasts that were brought unto them by the people. But the Lord Christ had a body and soul of his own prepared for him to offer, which was properly his own, and at his own disposal, Heb 10:5.
3. He alone was set over the whole spiritual house of God, the whole family of God in heaven and earth. This belongs unto the office of a high priest, to preside in and over the house of God, to look to the rule and disposal of all things therein. Now, the priests of old were, as unto this part of their office, confined unto the material house or temple of God; but Jesus Christ was set over the whole spiritual house of God, to rule and dispose of it, Heb 3:6.
4. He alone abides for ever. The true and real high priest was not to minister for one age or generation only, but for the whole people of God unto the end of the world. And this prerogative of the priesthood of Christ the apostle insists upon, Heb 7:23-24.
5. He alone did, and could do, the true and proper work of a priest, namely, make reconciliation for the sins of the people. The sacrifices of other priests could only represent what was to be done, the thing itself they could not effect; for it was not possible that the blood of bulls and of goats should take away sins, as the apostle shows, Heb 10:4; but this was done effectually by that one offering which this high priest offered, Heb 10:11-14. All which things must be afterwards insisted on in their proper places, if God permit. This, then, is his prerogative, this is our privilege and advantage. II. The assumption of our nature, and his conformity unto us therein, were principally necessary unto the Lord Jesus on the account of his being a high priest for us.
It behoved him to be made like unto us, that he might be a high priest. It is true, that, as the great prophet of his church, he did in part teach and instruct it whilst he was in the flesh, in his own person; but this was in a manner a mere consequence of his assuming our nature to be our high priest: for he instructed his church before and after principally by his Spirit, and this he might have done to the full though he had never been incarnate. So also might he have ruled it with supreme power as its king and head. But our high priest without the assumption of our nature he could not be, because without this he had nothing to offer; and of necessity,saith the apostle, he must have somewhat to offer unto God.A priest without a sacrifice is as a king without a subject. Had not God prepared him a body, he could have had nothing to offer. He was to have a self to offer to God, or his priesthood had been in vain; for God had showed that no other sacrifice would be accepted or be effectual for that end which was designed unto this office. On this, therefore, is laid the indispensable necessity of the incarnation of Christ.
III. Such was the unspeakable love of Christ unto the brethren, that he would refuse nothing, no condition, that was needful to fit him for the discharge of the work which he had undertaken for them.
Their high priest he must be; this he could not unless he were made like unto them in all things. He knew what this would cost him, what trouble, sorrow, suffering, in that conformity unto them he must undergo; what miseries he must conflict withal all his life; what a close was to be put unto his pilgrimage on the earth; what woeful temptations he was to pass through: all lay open and naked before him. But such was his love, shadowed out unto us by that of Jacob to Rachel, that he was content to submit unto any terms, to undergo any condition, so that he might save and enjoy his beloved church. See Eph 5:25-26. And surely he who was so intense in his love is no less constant therein; nor hath he left any thing undone that was needful to bring us unto God. But we are yet further to proceed with our explication of the words.
The apostle having asserted the priesthood of Christ, describes in the fifth place the nature of the office itself, as it was vested in him: and this he doth two ways.
(1.) By a general description of the object of it, or that which it is exercised about: , The things pertaining unto God.
(2.) In a particular instance taken from the end of his priesthood, and the great work that he performed thereby: To make reconciliation for the sins of the people.
(1.) He was to be a high priest in the things pertaining unto God; that is, either in things that were to be done for God with men, as the apostle speaks, We are ambassadors for Christ, as though God did beseech you by us, 2Co 5:20; or in things that were to be done with God for men. For there were two general parts of the office of the high priest: the one, to preside in the house and over the worship of God, to do the things of God with men. This the prophet assigns unto Joshua the high priest, an especial type of Christ, Zec 3:7,
Thus saith the Load of hosts, If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts;
and to Christ himself, Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne, Heb 6:13, that is, the high priest of our profession, Heb 3:1. He was set authoritatively over the house of God, to take care that the whole worship of it were performed according unto his appointment, and to declare his statutes and ordinances unto the people. And in this sense the Lord Christ is also the high priest of his church, , feeding and ruling them in the name and authority of God, Mic 5:4. Yet this is not that part of his office which is here intended by the apostle. The other part of the high priests office was to perform the things toward God which on the part of the people were to be performed. So Jethro adviseth Moses, Exo 18:19, , Be thou unto the people before God: which words the LXX. render, , in the phrase here used by the apostle, Be thou unto the people in things appertaining unto God. And this was the principal part of the office and duty of the high priest, the other being only a consequent thereof. And that it was so as to the office of Christ, the apostle manifests in the especial limitation which he adjoins unto this general assertion; he was an high priest in things pertaining unto God, , to reconcile (that is, make reconciliation) for the sins of the people.
(2.) Two things are to be considered in these words:
[1.] The object of the priestly action here assigned to the Lord Christ;
[2.] The action itself which with respect thereunto he is said to perform.
[1.] The first is, , the people. That is, say some, the seed of Abraham, whose interest in the mediation of Christ, and their privilege therein, the apostle here minds them of, to provoke the Hebrews to constancy in their faith and profession. And so also they limit the term brethren before used; not, as they say, that the elect among the Gentiles are excluded, but that he expressly mentions only the first-fruits in the Jews. But this sense is not necessarily included in the words. The intention of the apostle in the expression, is only to give some light into the effect of the priesthood of Christ, from the office of the high priest under the old testament and the discharge thereof; for as he had a peculiar people for whom he made atonement, so also hath Christ, that is, all his elect.
[2.] The action ascribed unto him is expressed in these words, , which want not their difficulty, the construction of the verb being inconsistent with its native and proper signification. is properly and usually, in all writers, sacred and others, to appease, to atone, to please, to propitiate, to reconcile. But the following word seems not to admit of that sense in this place, for how can any one be said to please, or atone, or reconcile sin? Wherefore some, laying the emphasis of the expression on the construction, do regulate the sense of the verb by the noun, of the act by the object; and so will have it signify to expiate, cleanse, and do away sin, to cleanse the sins of the people, to do away the sins of the people. The Vulgar Latin renders the word repropitio, ut repropitiaret; which, as Anselm tells us (and he hath those that follow him), is composed of re, prope, and cieo, a barbarous etymology of a barbarous word. Propitio is a Latin word, and used not only by Plautus, but by Suetonius and Pliny, and that to appease, atone, please, or turn away anger. Most translations render it by expio, ad expiandum peccata; but the signification of that word is also doubtful. It is, indeed, sometimes used for to cleanse, make pure, and to take away sin; but never in any good author but with reference unto atonement, to take it away by sacrifice, by public punishment, by mens devoting themselves to destruction. So Livy, lib. 1 cap. 26, speaking of Horatius who killed his sister, Ita ut caedes manifesta aliquo tamen piaculo lueretur, imperatum patri, ut filium, expiaret pecunia publica.
Expiare is the same with luere piaculo, which is to take away the guilt of a crime by a commutation of punishment. There may, then, be a double sense of these words;
1st. To make atonement and reconciliation for sin, appeasing the anger and wrath of God against it;
2dly. To remove and take away sin, either by the cleansing and sanctifying of the sinner, or by any means prevailing with him not to continue in sin. Against the first sense, the construction of the word with , sins, is objected; against the latter, the constant sense of the word itself, which is not to be deserted. It is the former sense, therefore, which we do embrace, and shall confirm.
(1st.) The constant use of the word in all good authors of the Greek tongue will admit no other. is of an active importance, and denotes propitium facio, placo, as we observed before, to appease and atone. And this is that whereby the heathen generally expressed their endeavors to turn away the wrath of their gods, to appease them; and then they use it transitively, with an accusative case of the object; as Homer, Iliad. 1:386:
To propitiate or appease God.
And Iliad.l:443-445:
To offer a hecatomb unto Apollo for the Greeks, and appease him who hath sent on them so many sorrows, or atone him.
And when it hath the accusative case of the person joined with it, it can bear no other sense. So Plutarch, : and Lucian, , to appease God. Sometimes it is used with a dative case, as Plutarch in Public. , and then it hath respect unto the sacrifice whereby atonement is made, and anger turned away; and is rendered piaculare sacrum facere, to offer up a piacular sacrifice. So that the word constantly hath regard unto the anger and wrath of some person, which is deprecated, turned away, appeased, by reconciliation made.
(2dly.) The use of the word by the LXX. confirms it unto this sense. Commonly they render the Hebrew , by it; which when regarding God always signifies atonement, and to atone. So the noun, Psa 49:8, No man can redeem his brother, , nor can he give to God his ransom, or the price of his redemption, . And unto the verb, where it respecteth the offense to be atoned for, they usually annex . Exo 32:30, You have sinned a great sin, and now I will go up unto the LORD, , , that I may atone for your sins. And it is God who is the object of the act of appeasing or atoning:
to make atonement with God for your sin. So Num 28:22; Num 28:30, Neh 10:33. Once in the Old Testament it is used transitively, and sin placed as the object of it: Dan 9:24, , to atone sin, or unrighteousness; that is, , to make atonement with God for sin. And so also they express the person with for whom the atonement is made: , , Exo 30:15-16, Lev 1:4; Lev 4:20; Lev 4:26, Num 15:25-26. And still God is respected as he who is offended and is to be reconciled; as it is expressed, Lev 10:17, , shall make atonement for them before the LORD. And sometimes they add that wherewith the atonement is made namely, offerings or sacrifices of one sort or another, Lev 8:17. And they well give us the sense of the word in another place: Pro 16:14, The wrath of a king is as messengers of death, , a wise man shall appease him; referring that to the king which the original doth to his wrath, , shall turn away, that is, by appeasing him. In the use of this word, then, there is always understood,
[1st.] An offense, crime, guilt, or debt, to be taken away;
[2dly.] A person offended, to be pacified, atoned, reconciled;
[3dly.] A person offending, to be pardoned, accepted;
[4thly.] A sacrifice or other means of making the atonement.
Sometimes one is expressed, sometimes another, but the use of the word hath respect unto them all. And in vain doth Crellius pretend, ad. Grot. ad. cap. 7 p. 360, that and , are the same, and denote the same thing, the former always denoting the person offended, the latter the person offending, or the offense itself. The one is to atone or appease another, the other to make atonement for another; which surely are sufficiently different.
(3dly.) The Jews, to whom Paul wrote knew that the principal work of the high priest was to make atonement with God for sin, whereof their expiation and freedom from it were a consequent; and therefore they understood this act and duty accordingly, it being the usual expression of it that the apostle applies unto it. They knew that the great work of their high priest was to make atonement for them, for their sins and transgressions, that they might not die, that the punishment threatened in the law might not come upon them, as is fully declared, Lev 16:10; Lev 16:21. And the apostle now instructs them in the substance of what they had before attended unto in types and shadows. Nor is there any mention in the Scripture of the expiation of sin but by atonement, nor doth this word ever in any place signify the real cleansing of sin inherent from the sinner; so that the latter sense proposed hath no consistency with it.
The difficulty pretended from the construction is not of any moment. The sense and constant use of the word being what we bare evinced, there must be an ellipsis supposed, and is the same in sense with , to make reconciliation with God for sins; as the same phrase is in other places explained.
6. There is a further double enforcement of the necessity of what was before affirmed, concerning his being made like unto his brethren in all things, with reference unto his priesthood; and the first is taken from what he did or suffered in that condition, the other from the benefits and advantages which ensued thereon; the first in these words, For in that he himself hath suffered being tempted. , for in that. That is, say some, in the same nature, he suffered in the flesh that he took, being tempted. But the words seem rather only an illation of what the apostle concludes or infers from that which he had before laid down: , whereas, inasmuch, seeing that. So both and are often used, Rom 5:12.
Now, it is here affirmed of Christ that , he suffered being tempted; not, it happened unto him to be tempted, which we before rejected. The Vulgar Latin, and expositors following that translation, He suffered and was tempted. But the and inserted we have showed to be superfluous; and it is acknowledged to be so by Erasmus, Estius, a Lapide, though Tena with some others contend for the retaining of it. It is not the suffering of Christ in general that is here intended, nor is the end mentioned of it that of his suffering in general, which was to make reconciliation; but the succoring and relieving of them that are tempted, which regards the sufferings that befell him in his temptations. It is not his sufferings absolutely considered, nor his being tempted, that is peculiarly designed, but his suffering in his temptation, as was before observed. To know, then, what were these sufferings, we must inquire what were his temptations, and how he was affected with them.
To tempt, and temptations, are things in themselves of an indifferent nature, and have no moral evil in them absolutely considered. Whatever attends them of that kind proceeds either from the intention of the tempter or the condition of them that are tempted. Hence God is said to tempt men, but not to induce them unto sin, Gen 22:1, Jas 1:13. What of evil ensues on temptation is from the tempted themselves. Moreover, though temptation seems to be of an active importance, yet in itself it is merely for the most part neutral. Hence it compriseth any thing, state, or condition, whereby a man may be tried, exercised, or tempted. And this will give us light into the various temptations under which the Lord Christ suffered; for although they were all external, and by impressions from without, yet they were not confined unto the assaults of Satan, which are principally regarded under that name. Some of the heads of them we may briefly recount:
(1.) His state and condition in the world. He was poor, despised, persecuted, reproached, especially from the beginning unto the end of his public ministry. Herein lay one continued temptation; that is, a trial of his obedience by all manner of hardships. Hence he calls this whole time the time of his temptations, Ye have continued with me in my temptations; or in the work that he carried on in a constant course of temptation, arising from his outward state and condition. See Jas 1:2; 1Pe 5:9. In this temptation he suffered hunger, poverty, weariness, sorrow, reproach, shame, contempt; wherewith his holy soul was deeply affected. And he underwent it cheerfully, because it was to be the condition of them whose preservation and salvation as their high priest he had undertaken, as we shall see. And his experience hereof is the spring of their comfort and safety.
(2.) Whilst he was in this state and condition, innumerable particular temptations befell him, under all which he suffered:
[1.] Temptations from his relations in the flesh, being disregarded and disbelieved by them, which deeply affected his compassionate heart with sorrow;
[2.] From his followers, being forsaken by them upon his preaching the mysteries of the gospel;
[3.] From his chosen disciples, all of whom left him, one denied him, and one betrayed him;
[4.] From the anguish of his mother, when a sword pierced through her soul in his sufferings;
[5.] From his enemies of all sorts; all which are at large related in the Gospel: from all which his sufferings were inexpressible.
(3.) Satan had a principal hand in the temptations wherein he suffered. He set upon him in the entrance of his ministry, immediately in his own person, and followed him in the whole course of it by the instruments that he set on work. He had also a season, an hour of darkness, allowed unto him, when he was to try his utmost strength and policy against him; under which assault from him he suffered, as was foretold from the foundation of the world, the bruising of his heel, or the temporal ruin of all his concernments.
(4.) Gods desertion of him was another temptation under which he suffered. As this was most mysterious, so his sufferings under it were his greatest perplexity, Psa 22:1-2, Heb 5:7.
These are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under.
Again; The blessed effect and consequent hereof is expressed in these words, He is able to succor them that are tempted: wherein we have,
(1.) The description of them for whose sake the Lord Christ underwent this condition;
(2.) The ability that accrued unto him thereby for their relief; and,
(3.) The advantage that they are thereby made partakers of.
(1.) They for whose sakes he underwent this condition, are those whom he reconciled unto God by his sacrifice as a high priest, but they are here described by an especial concernment of their obedience, which, producing all their sorrow and trouble, makes them stand in continual need of aid and assistance. They are , tempted ones. Notwithstanding their reconciliation unto God by the death of Christ, they have a course of obedience prescribed unto them. In this course they meet with many difficulties, dangers, and sorrows, all proceeding from the temptations that they are exercised withal. Hence is this description of them, they are those who are tempted, and suffer greatly on that account. Others are little concerned in temptations. Outward, it may be, as unto danger, they have not many; and if they have, it is the trouble and not the temptation which they regard; inward, as unto sin, they yield obedience unto; but the trouble from temptation is in the opposition made unto it. It is reconciled persons who emphatically are the tempted ones, especially as temptations are looked on as the cause of sufferings. They are the mark of Satan and the world, against which all their arrows and darts are directed, the subject whereon God himself exerciseth his trials. And besides all this, they maintain a continual warfare within them against temptations in the remainder of their own corruptions. So that with, in, and about them, are they conversant in the whole course of their lives. Moreover, unto this constant and perpetual conflict, there do befall them, in the holy, wise providence of God, certain seasons wherein temptations grow high, strong, impetuous, and are even ready to ruin them. As Christ had an hour of darkness to conflict withal, so have they also. Such was the condition of the believing Hebrews when Paul wrote this epistle unto them. What through persecution, wherein they endured a great fight of afflictions, and what through the seductions of false brethren, alluring them unto an apostasy unto Judaism and an acquiescency in Mosaical ceremonies, they were even ready to be utterly ruined. Unto them, therefore, and by them unto all others in the like condition, the apostle hath respect in his description of those whom the Lord Christ is ready to succor; they are tempted ones. This is the proper name of believers. As Satan, from what he doth, is called the tempter; so they, from what they endure, may be called the tempted ones. Their calling is to oppose temptations, and their lives a conflict with them. The high priest having suffered the like things with them, they have an assured ground of consolation in all their temptations and sufferings; which he confirms by what is added in the second place, namely, his ability to help them.
(2.) , he is able. Now, this ability is such as ariseth from that peculiar mercifulness which he is disposed unto from that experience which he had of suffering under temptation; a moral power, not a natural. It is not , an executive power, a power of working or operation, not a power of the hand, but , a power of heart and will, an ability in readiness of mind, that is here assigned unto Christ. It is this latter, and not the former, that was a consequent of his temptations and sufferings. A gracious, ready enlargedness of heart, and constant inclination unto the succor of them that are tempted, is the ability here designed; for as this power was originally and radically implanted in the human nature of Christ, by the communication of all habitual grace unto him, so its next inclination to exert itself in suitable effects, with a constant actual excitation thereunto, he had upon the account of his suffering in temptations: for,
[1.] He had particular experience thereby of the weakness, sorrows, and miseries of human nature under the assaults of temptations; he tried it, felt it, and will never forget it.
[2.] His heart is hereby inclined to compassion, and acquainted with what it is that will afford relief. In his throne of eternal peace and glory, he sees his poor brethren laboring in that storm which with so much travail of soul himself passed through, and is intimately affected with their condition. Thus Moses stirs up the Israelites unto compassion unto strangers, from the experience they had themselves of the sorrows of their hearts: Thou knowest the heart of a stranger. And the Jews tell us that the , or officers that he set over the people in the wilderness, were of those elders who were so evilly entreated by the taskmasters in Egypt; that from their own sufferings they might know how to exercise tenderness over their brethren, now put under their rule.
[3.] This compassion moves and excites him unto their relief and succor. This is the proper effect of mercy and compassion. It sets power on work for the relief of them whose condition it is affected withal. So said she,
Non ignara mali miseris succurrere disco. Virg. AEn. 1:634.
Being exercised with evils and troubles herself, she had thence learned to relieve the miserable so far as she was able. This is the ability ascribed unto our high priest, compassion and mercy, arising from an experience of the sufferings and dangers of human nature under temptations, exciting his power for the relief of them that are tempted.
(3.) Lastly, The advantage of the brethren from hence lies in the succor that he is thus able to afford unto them. This in general, as we have showed, consists in a speedy coming in with relief unto them, who being in distress, do cry out or call for it. There are three things that tempted believers do stand in need of, and which they cry out for:
[1.] Strength to withstand their temptations, that they prevail not against them.
[2.] Consolation to support their spirits under them.
[3.] Seasonable deliverance from them. Unto these is the succor afforded by our high priest suited. And it is variously administered unto them; as,
1st. By his word or promises.
2dly. By his Spirit; and that,
(1st.) By communicating unto them supplies of grace or spiritual strength;
(2dly.) Strong consolation;
(3dly.) By rebuking their tempters and temptations.
3dly. By his providence disposing of all things to their good and advantage in the issue. And what is more in the words will be manifested in the ensuing observations taken from them. I. The principal work of the Lord Christ as our high priest, and from which all other actings of his in that office do flow, was to make reconciliation or atonement for sin.
This John declares, 1Jn 2:1-2, We have an advocate with the Father,….. and he is the propitiation for our sins. What he doth for us in heaven as our advocate, depends on what he did on earth when he was a propitiation for our sins. This work was that which was principally regarded in the first promise, Gen 3:15, namely, that which he was to do by his sufferings. To shadow out and represent this unto the church of old, were all the sacrifices of the law and the typical priesthood itself instituted. They all directed believers to look for and to believe the atonement that was to be made by him. And that this should be the foundation of all his other actings as a high priest, was necessary,
1. On the part of his elect, for whom he undertook that office. They were by nature enemies of God and children of wrath. Unless peace and reconciliation be made for them in the first place, they could neither have encouragement to go to him with their obedience, nor to accept any mercy from him or acceptation with him; for as enemies they could neither have any mind to serve him nor hope to please him. Here lie the first thoughts of all who have any design seriously to appear before God, or to have to do with him: Wherewith shall we come before him? how shall we obtain reconciliation with him?Until this inquiry be answered and satisfied, they find it in vain to address themselves unto any thing else, nor can obtain any ground of hope to receive any good thing from the hand of God. This order of things the apostle lays down, Rom 5:8-10. The first thing to be done for us, was to reconcile us to God whilst we were sinners and enemies This was done by the death, by the blood of Christ, when, as our high priest, he offered himself a sacrifice for us. This being performed, as we have abundant cause of and encouragement unto obedience, so also just ground to expect whatever else belongs unto our salvation, as he also argues, Romans 8.
2. It was so on his own part also. Had not this been first accomplished, he could not have undertaken any other act of his priestly office for us. What the Lord Christ doth in heaven on our behalf was prefigured by the entrance of the high priest into the holy place. Now this he could not do unless he had before offered his sacrifice of atonement, the blood whereof he carried along with him into the presence of God. All his intercession for us, his watching for our good, as the merciful high priest over the house of God, is grounded upon the reconciliation and atonement which he made his intercession, indeed, being nothing but the blessed representation of the blood of the atonement. Besides, this was required of him in the first place, namely, that he should make his soul an offering for sin, and do that in the body prepared for him which all sacrifices and burnt-offerings of old could not effect or accomplish. And therefore hereon depended all the promises that were made unto him about the success of his mediation; so that without the performance of it he could not claim the accomplishment of them.
3. It was so on the part of God also; for herein principally had he designed to manifest his righteousness, grace, love, and wisdom, wherein he will be glorified: Rom 3:25, He set him forth to be a propitiation, to declare his righteousness. The righteousness of God was most eminently glorified in the reconciliation wrought by Christ, when he was a propitiation for us, or made atonement for us in his blood. And herein also God commendeth his love toward us, Rom 5:8; Joh 3:16; 1Jn 4:9. And what greater demonstration of it could possibly be made, than to send his Son to die for us when we were enemies, that we might be reconciled unto him? All after-actings of God towards us, indeed, are full of love, but they are all streams from this fountain, or rivers from this ocean. And the apostle sums up all the grace of the gospel in this, that God was in Christ reconciling the world unto himself, and that by this way of atonement,
making him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2Co 5:19; 2Co 5:21.
And so also he declares that this was the mystery of his will, wherein he abounded toward us in all wisdom and prudence, Eph 1:8-10. So that in all things the great glory which God designed in the mediation of Christ is founded alone in that act of his priesthood whereby he made reconciliation for the sins of his people. And therefore,
(1.) They who weaken, oppose, or take away this reconciliation, are enemies to the salvation of men, the honor of Christ, and the glory of God. From men they take their hopes and happiness; from Christ, his office and honor; from God, his grace and glory. I know they will allow of a reconciliation in words, but it is of men to God, not of God unto men. They would have us reconcile ourselves unto God, by faith and obedience; but for the reconciliation of God unto us, by sacrifice, satisfaction, and atonement, that they deny. What would they have poor sinners to do in this case? they are enemies unto God. Go,say they, and be reconciled unto him; lay aside your enmity, and be no more his adversaries.But, alas! he is our enemy also; we are children of wrath, obnoxious to the curse as transgressors of his law, and how shall we be delivered from the wrath to come?Take no care of that; there is no such justice in God, no such indignation against sin and sinners, as you imagine.But our consciences tell us otherwise, the law of God tells us otherwise, the whole Scripture testifies to the contrary, and all the creation is filled with tokens and evidences of this justice and indignation of God against sin, which you deny. And would you have us to give credit unto you, contrary to the constant dictates of our own consciences, the sentence of the law, the testimony of the word, the voice of the whole creation, and that in a matter of such importance and everlasting concernment unto us? What if all these should prove true, and you should prove liars, should we not perish for ever by relying on your testimony? Is it reasonable we should attend unto you in this matter? Go with your sophisms unto men who were never burdened with a sense of the guilt of sin, whose spirits never took in a sense of Gods displeasure against it, who never were brought under bondage by the sentence of the law, who never were forced to cry out, in the bitterness and anguish of their souls, What shall we do to be saved? Wherewith shall we come before the LORD, or bow ourselves before the high God? and it may be they will be entangled and seduced by you; but for those who have thus in any measure known the terror of the Lord, they will be secured from you by his grace.Besides, what ground do such men leave unto the Lord Christ to stand upon, as it were, in his intercession for us in heaven? Do they not take that blood out of his hand which he is carrying into the holy place? And how do they despoil him of his honor in taking off from his work! A miserable employment! when men shall study and take pains to persuade themselves and others that Christ hath not done that for them which he hath done for all that are his, and which if he hath not done for them they must perish for evermore. Is it worth the while for them to weaken faith, love, and thankfulness unto Christ? From whom can such men look for their reward? Can right reason, or a light within, be no otherwise adored but by sacrificing the blood of Christ unto it, no otherwise be enthroned but by deposing him from his office, and taking his work out of his hand; and, by a horrible ingratitude, because they know no other could do that work, to conclude that it is needless? Are men so resolved not to be beholden unto Jesus Christ, that rather than grant that he hath made reconciliation for us by his blood, they will deny that there was any need that any such reconciliation should be made? O the depths of Satan! O the stupidity and blindness of men, that are taken alive by him, and led captive at his pleasure!
(2.) They who would come unto God by Christ may see what in the first place they are to look after. Indeed, if they are once brought into that condition wherein they will seriously look after him, they will not be able to look from it, though for a while it may be they will be unwilling to look unto it. Reconciliation they must have, or they can have no peace. This lies straight before them. They are willing, it may be, to look upon the right hand and the left, to see if there be any thing nigh them that will yield them relief; but all is in vain. If any thing else gives them ease, it gives them poison; if it gives them peace, it gives them ruin. Reconciliation by the blood of Christ is the only relief for their souls. And nothing more discovers the vanity of much of that religion which is in the world, than the regardlessness of men in looking after this, which is the foundation-stone of any durable building in the things of God. This they will do, and that they will do, but how they shall have an interest in the reconciliation made for sin they trouble not themselves withal.
II. The Lord Christ suffered under all his temptations, sinned in none.
He suffered, being tempted; sinned not, being tempted. He had the heart of a man, the affections of a man, and that in the highest degree of sense and tenderness. Whatever sufferings the soul of a man may be brought under, by grief, sorrow, shame, fear, pain, danger, loss, by any afflictive passions within or impressions of force from without, he underwent, he felt it all. Because he was always in the favor of God, and in the assurance of the indissolubility of the union of his person, we are apt to think that what came upon him was so overbalanced by the blessedness of his relation unto God as not to cause any great trouble unto him. But we mistake when we so conceive. No sorrows were like to his, no sufferings like unto his. He fortified not himself against them but as they were merely penal; he made bare his breast unto their strokes, and laid open his soul that they might soak into the inmost parts of it, Isa 50:6. All those reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned. He left nothing, in the whole nature of sorrow or suffering, that he tasted not and made experience of. Indeed, in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him; but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings. All the advantage that he had above us by the excellency of his person, was only that the sorrows of his heart were enlarged thereby, and he was made capable of greater enduring without sin. And it was to be thus with him,
1. Because, although the participation of human nature was only necessary that he might be a high priest, yet his sufferings under temptations were so that he might be a merciful high priest for tempted sufferers. Such have need not only to be saved by his atonement, but to be relieved, favored, comforted by his grace. They did not only want one to undertake for them, but to undertake for them with care, pity, and tenderness. Their state required delivery with compassion. God, by that way of salvation that he provides for them, intends not only their final safety in heaven, but also that, in the sense of the first-fruits of it in this world, they may glorify him by faith and thankful obedience. To this end it was necessary that they should have relief provided for them in the tenderness and compassion of their high priest; which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal, and so always to bear that sense of them which that impression would surely leave upon his soul. And,
2. Because, although the Lord Jesus, by virtue of the union of his person and plenary unction with the Spirit, had a habitual fullness of mercy and compassion, yet he was to be particularly excited unto the exercise of them towards the brethren by the experience he had of their condition. His internal, habitual fullness of grace and mercy was capable of excitation unto suitable actings by external objects and sensible experience. It added not to his mercifulness, but occasioned his readiness to dispose it unto others, and shut the door against pleas of delaying succor. He bears still in his holy mind the sense he had of his sorrows wherewith he was pressed in the time of his temptations, and thereon seeing his brethren conflicting with the like difficulties is ready to help them; and because his power is proportioned unto his will, it is said he is able. And whatever may be the real effects on the mind of Christ from his temptations and sufferings now he is in heaven, I am sure they ought to be great on our faith and consolation, when we consider him undergoing them for this very end and purpose, that seeing he was constituted our high priest to transact all our affairs with God, he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it.
III. Temptations cast souls into danger.
They have need under them of relief and succor. Their spring, rise, nature, tendency, effects, all make this manifest. Many perish by them, many are wounded, none escape free that fall into them. Their kinds are various, so are their degrees and seasons; but all dangerous. But this I have elsewhere particularly insisted on. [8]
[8] See the treatise on Temptation, vol. 6 p. 88, of the authors works. ED.
IV. The great duty of tempted souls, is to cry out unto the Lord Christ for help and relief.
To succor any one, is to come unto his help upon his cry and call. This being promised by Christ unto those that are tempted, supposeth their earnest cry unto him. If we be slothful, if we be negligent under our temptations, if we look other ways for assistance, if we trust unto or rest in our own endeavors for the conquest of them, no wonder if we are wounded by them, or fall under them. This is the great arcanum for the cure of this disease, the only means for supportment, deliverance, and conquest, namely, that we earnestly and constantly apply ourselves unto the Lord Christ for succor, and that as our merciful high priest, who had experience of them. This is our duty upon our first surprisal with them, which would put a stop to their progress; this our wisdom in their success and prevalency. Whatever we do against them without this, we strive not lawfully, and shall not receive the crown. Were this more our practice than it is, we should have more freedom from them, more success against them, than usually we have. Never any soul miscarried under temptation that cried unto the Lord Christ for succor in a due manner, that cried unto him under a real apprehension of his danger, with faith and expectation of relief. And hereunto have we encouragement given us, by the great qualifications of his person in this office. He is faithful, he is merciful, and that which is the effect of them both, he is able; he is every way sufficient to relieve and succor poor tempted souls. He hath a sufficiency of care, wisdom, and faithfulness, to observe and know the seasons wherein succor is necessary unto us; a sufficiency of tenderness, mercy, and compassion, to excite him thereunto; a sufficiency of power, to afford succor that shall be effectual; a sufficiency of acceptation at the throne of grace, to prevail with God for suitable supplies and succor. He is every way able to succor them that are tempted. To him be praise and glory for evermore!
Fuente: An Exposition of the Epistle to the Hebrews
Christ our High Priest
The first thing we are taught in Heb 2:17 is that The Lord Jesus Christ was Appointed by God to be our great High Priest. The word, wherefore, does not refer so much to what Paul has said as it does to what he is about to say. He has shown us how that Christ is superior to angels, and that he came into the world, not to redeem fallen angels, but to redeem fallen men. And now he is about to show us how that Christ is superior to Moses, Joshua, and Aaron, as the almighty, effectual Savior of his people. He begins by telling us that it was necessary for Christ to be made like those people whom he came to save, so that he might be our great High Priest in things pertaining to God.
An Appointed Priest
The Lord Jesus did not assume this office on his own. He was called, appointed and anointed to it by God the Father in the covenant of grace before the world began (Heb 5:1; Heb 5:4-5). Christ was made a Priest by the oath of God himself (Psa 110:4). Yet, the Son of God voluntarily agreed to become our Priest and to fulfil all that God required to reconcile us unto himself. He said, Sacrifice and offering thou wouldest not. The sacrifices of slain beasts offered by sinful men cannot atone for human sin. But a body hast thou prepared me, in the everlasting covenant of grace, which I am ready, at the appointed time, to assume and to offer up as a sacrifice to Divine justice for the sins of my people (Heb 10:5). These eternal decrees and mutual transactions, wrote John Gill, are the basis and foundation of Christs priesthood, and made it sure and certain.
The Old Testament Prophecies
In the prophetic Scriptures of the Old Testament Christ was spoken of as a priest. The promised Messiah of the Old Testament was to be One who would be a prophet like Moses, a King like David and a Priest like Melchizedek (1Sa 2:35; Psa 110:4; Zec 6:12-13). In addition to the plain prophecies that Christ should be a Priest, his priestly work is spoken of in many of the Old Testament scriptures (Isa 53:10; Isa 53:12; Eze 9:3; Dan 10:5).
Old Testament Types
The priesthood of Christ was also foreshadowed by the typical priests of that dispensation. There never was but one Priest by whom transactions might be made with God. That Priest is Christ our Lord. All others appointed to the priestly office were called priests, because they represented, pointed to, and foreshadowed him, the true Priest. Only Christ could atone for sin, turn away the wrath of God, and bring men to God in reconciliation.
Fuente: Discovering Christ In Selected Books of the Bible
reconciliation
(Greek – , propitiation). (See Scofield “Rom 3:25”).
Fuente: Scofield Reference Bible Notes
it: Heb 2:11, Heb 2:14, Phi 2:7, Phi 2:8
a merciful: Heb 3:2, Heb 3:5, Heb 4:15, Heb 4:16, Heb 5:1, Heb 5:2, Isa 11:5
to make: Lev 6:30, Lev 8:15, 2Ch 29:24, Eze 45:15, Eze 45:17, Eze 45:20, Dan 9:24, Rom 5:10, 2Co 5:18-21, Eph 2:16, Col 1:21
Reciprocal: Gen 19:21 – I Exo 23:9 – ye know Exo 28:30 – upon his heart Lev 4:20 – an atonement Lev 9:15 – General Lev 16:15 – Then shall Num 25:13 – atonement 1Sa 2:35 – I will raise Isa 42:3 – bruised Mat 14:14 – and was Mat 20:34 – Jesus Mar 1:13 – tempted Mar 1:41 – moved Mar 4:38 – in the Mar 6:34 – saw Mar 8:2 – compassion Mar 10:49 – stood Mar 11:12 – he was Luk 7:13 – he Luk 22:43 – strengthening Joh 1:29 – which Joh 4:6 – being Joh 11:35 – General Rom 7:21 – evil 1Co 1:9 – God Col 1:7 – a Col 1:20 – reconcile 2Ti 2:2 – faithful Heb 3:1 – and Heb 4:14 – a great Heb 9:11 – an high priest Heb 10:21 – an
Fuente: The Treasury of Scripture Knowledge
Heb 2:17. It was necessary for Jesus to be like his brethren with regard to His body, in order to have a sympathetic interest in their trials and other tests. Being so formed, He could have a feeling of mercy toward them in their transgressions. One meaning of faithful is to be “worthy of trust; that can be relied on.” Christ became such a high priest by partaking of the nature of fleshly man, while not surrendering His divine character and likeness to God. This qualified him to make reconciliation (satisfaction with God) for the sins of the people.
Fuente: Combined Bible Commentary
Heb 2:17. It behoved him. The word expresses moral fitness and consequent obligation, as in Heb 5:3; Heb 5:12, based on the nature of His mediatorial work.
In all things like, i.e all things essential to His mediation. The exception, without sin, is expressed later (chap. Heb 4:15), and is less necessary here because of the limitation implied in Heb 2:14.
A merciful and faithful high priest. The Greek may mean that he may be merciful and a faithful high priest, but the quality of mercy in the priest is really part of the thought. How much we need a merciful high priest, as well as one who shall be faithful to his trust, is shown by the preceding description of our state. It is the one quality which is needed to win men to God. God knew, no doubt, what our guilt and sufferings were, and felt them; but we needed proof that He knew and felt in order that we might trust in His mercy. This proof is supplied by Christ as incarnate, and perhaps Christ as incarnate and suffering became capable of higher sympathy than the blessed God Himself.
To make reconciliation for the sins of the people. It is unfortunate that this Old Testament expression is used in the N. T. only here, while the expression commonly used in N. T. to express the same Greek word, propitiation is not found in the O. T. at all. It will help the reader if he note that atonement for, reconciliation for, propitiation for, are all forms of one and the same Greek word and of one and the same Hebrew word. When followed by the word sin or its equivalent, the Hebrew and Greek mean to make atonement for; when followed by a word describing a person, they mean to pacify or appease, to make propitiation, with special reference to the moral sentiment of justice or right in the person appeased. This double sense pervades all the teaching of both Testaments.
Fuente: A Popular Commentary on the New Testament
In these two verses our apostle illustrates what he had taught before, and confirms his foregoing proposition concerning Christ’s participating of flesh and blood, and acquaints us here with one special end of it, namely, to be such an High-priest as our exigencies and necessities did require: for we being persons obnoxious to temptations and sufferings of all sorts, the wisdom of God, and the nature of the thing, required it, that Christ, our great High-Priest, should in a special manner be able to relieve and help us: in order to this,
Observe, 1. How our apostle reports and re-asserts, that Christ was in all things, or every manner of way, made like unto his brethren; that is, he assumed the human nature, with all its essential properties, subjected to temptations and sufferings, but not to sin, for that would have been so far from conducing to the end aimed at, that it would have been utterly destructive of it. Had he been himself a sinner, he could never have satisfied the justice of God for our sins.
Observe, 2. The general end of Christ’s conformity to his brethren: namely, That he might be a merciful and faithful High-priest. That he might be our priest, it was necessary that he should partake of our nature; for every High-priest for men must be taken from among men; this is not work for an angel, nor for God himself as such: and that he might be our merciful and faithful High-priest, he was subject to sufferings and temptations.
With great condolency and tender sympathy doth he exercise acts of mercy and compassion towards the human nature; and thus was he merciful, and with great condescension and care doth he take notice of all the concernments of his brethren under wants and sorrows, under all their temptations and sufferings: and thus is he our faithful as well as merciful High-priest.
Learn hence, That such was the unspeakable love of Christ towards his brethren, that he would refuse no condition of life, neither sufferings nor temptations, to fit him for the discharge of his office, which he had undertaken for them. Christ suffered, and was tempted, that he might succour them that are tempted: he suffered under all his temptations, but sinned in none; he suffered, being tempted, but sinned not being tempted.
Observe, 3. The special design and end of Christ’s being our great High-priest: namely, To make reconciliation for the sins of the people.
From whence learn, That the principal work of our Lord Jesus Christ, as our great High-priest, and from which all other actings of his in that office do flow, was to make reconciliation or atonement for sin; his intercession in heaven is founded on earth. The Socinians, therefore, who deny the satisfaction of Christ, and his dying, as a propitiation or propitiatory sacrifice for sin, take from us our hopes and happiness; from Christ his office and honour; from God, his grace and glory; they do indeed allow of a reconciliation in words, but it is of men to God, and not of God to men.
They plead the expediency of our being reconciled to God by faith and obedience, but deny the necessity of God’s being reconciled to us by sacrifice, satisfaction, and atonement; so resolved are these men to be as little as may be beholden to Jesus Christ, that rather than grant that he has made any reconciliation for us by his blood, they deny that there was any need of such a reconciliation at all, never considering the inflexibility of God’s justice, nor the impartiality of his indignation against sin.
Oh! the depths of Satan! and, oh! the stupidity and blindness of those men that are taken captive by him at his pleasure!
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 2:17-18. Wherefore in all things That essentially pertain to our nature, and in all sufferings and temptations; it behooved him In respect of the office, duty, and employment he had taken upon him; or it was highly fit and proper, yea, necessary, in order to his design of redeeming them; to be made like his brethren That is, a mortal man; that By experience of suffering in himself; he might be a merciful and faithful High-Priest Merciful toward sinners, affected with the sorrows and sufferings of others, and the more inclined to pity and relieve them; and faithful toward God, in discharging every other part of his office, as well as in relieving his suffering members. A priest or high-priest, is one who has a right of approaching God, and of bringing others to him. His being faithful is treated of, Heb 3:2, &c., with its use: merciful, Heb 4:14, &c., with the use also: high-priest, Heb 5:4, &c., Heb 7:1. The use is added, from Heb 10:19. The Son of God, who made men, no doubt had such a knowledge of their infirmity, as might have rendered him a merciful intercessor, though he had not been made flesh. Yet, considering the greatness of his nature, it might have been difficult for men to have understood this. And therefore, to impress us the more strongly with the belief that he is most affectionately disposed, from sympathy, to succour us when tempted; and, in judging us at the last day, to make every reasonable allowance for the infirmity of our nature, he was pleased to be made like us in all things, and even to suffer by temptations. In things pertaining to God That were to be done either for men with God, or for God with men; to make reconciliation for Or to expiate, as signifies, the sins of the people Not the people of the Jews merely, but the people of all nations, whether Jews or Gentiles, who, in repentance and faith, should turn to God. Hence St. John tells us, he is the propitiation for the sins of the whole world, offering sacrifice and interceding for them, and deriving Gods grace, peace, and blessings upon them. For in that e himself suffered, being tempted See Heb 4:15; he is able Has a greater fitness and readiness; to succour them that are tempted And he has given a manifest, demonstrative proof that he is able so to do. Our Lord was not only tempted immediately after his baptism in the wilderness, but his whole life was a continued scene of temptation, as we learn from Luk 22:28 : Ye are they who have continued with me in my temptation. Christs temptations, like those of his brethren, arose from the persecutions and sufferings to which he was exposed, as well as from direct attacks of the devil by evil suggestions, such as those mentioned Mat 4:1-11; Luk 4:1-13.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17. This verse vividly reveals the absolute essentiality of the Mediatorial Manhood in order to reach every condition of fallen humanity. Jesus was the poorest of the poor. He would preach all day on the streets of Jerusalem, then go off to Mount Olivet at night and sleep on the ground. Thus He condescended to the lowest depths of human poverty, that He might perfect the sympathetic brotherhood with the poorest of the poor. At the same time nothing but Omnipotence could successfully grapple with the powers of sin, mortality, the world, and Satan.
Fuente: William Godbey’s Commentary on the New Testament
2:17 {16} Wherefore in {d} all things it behoved him to be made like unto [his] brethren, that he might be a {e} merciful and {f} faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.
(16) He applies the same to the priesthood, for which he would not have been suited, unless he had become man, and like us in all things, sin being the exception.
(d) Not only concerning nature, but qualities too.
(e) That he might be truly touched with the feeling of our miseries.
(f) Doing his office sincerely.
Fuente: Geneva Bible Notes
"All things" means in every way, specifically by experiencing human life and by suffering. Jesus Christ’s identification with us made possible His ministry as high priest in which He would be merciful to us and faithful to God. Eli is an example of a high priest who was neither faithful nor merciful (cf. 1Sa 2:27-36). The basis for this ministry was Jesus’ making satisfaction (propitiation, by atonement) for sin by His self-sacrifice.
". . . the concept of high priesthood, as applied to Christ, expresses both Christ’s unity [solidarity] with mankind in a particular historical tradition (Heb 5:1) and his leadership of God’s pilgrim people into the heavenly sanctuary." [Note: Ellingworth, p. 186.]
"’O laos ["The people"] is Hebrews’ preferred term for the people of God." [Note: Ibid., p. 190.]