Exegetical and Hermeneutical Commentary of Hebrews 7:26

For such a high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

26. For such a high priest became us ] The “for” clinches the whole argument with a moral consideration. There was a spiritual fitness in this annulment of the imperfect Law and Priesthood, and the introduction of a better hope and covenant. So great and so sympathetic and so innocent an High Priest was suited to our necessities. There is much rhetorical beauty in the order of the Greek. He might have written it in the order of the English, but he keeps the word “Priest” by way of emphasis as the last word of the clause, and then substitutes High Priest for it.

holy ] towards God (Lev 20:26; Lev 21:1; Psa 16:10; Act 2:27). He bore “holiness to the Lord” not on a golden mitre-plate, but as the inscription of all His life as “the Holy One of God” (Mar 1:24).

harmless ] as regards men.

undefiled ] Not stained, Isa 53:9 (and as the word implies unstainable) with any of the defilements which belonged to the Levitic priests from their confessed sinfulness. Christ was “without sin” (Heb 4:15); “without spot” (Heb 9:14; 1Pe 1:19). He “knew no sin” (2Co 5:21).

separate from sinners ] Lit., “Having been separated from sinners.” The writer is already beginning to introduce the subject of the Day of Atonement on which be proceeds to speak. To enable the High Priest to perform the functions of that day aright the most scrupulous precautions were taken to obviate the smallest chance of ceremonial pollution (Lev 21:10-15); yet even these rigid precautions had at least once in living memory been frustrated when the High Priest Ishmael ben Phabi had been incapacitated from his duties because in conversing with Hareth (Aretas) Emir of Arabia, a speck of the Emir’s saliva had fallen upon the High Priest’s beard. But Christ was free not only from ceremonial pollution, but from that far graver moral stain of which the ceremonial was a mere external figure; and had now been exalted above all contact with sin in the Heaven of Heavens (Heb 4:14).

made higher than the heavens ] Having “ascended up far above all heavens” (Eph 4:10).

Fuente: The Cambridge Bible for Schools and Colleges

For such an High Priest became us – Was suited to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy. It was not requisite merely that he should have great power; or that he should be of a rank superior to that of the Jewish priesthood; but there was a special propriety that he should surpass all others in moral purity. Other priests were mere mortal men, and it was necessary that their office should pass to other hands; they were sinful men also, and it was necessary that sacrifices should be made for themselves as well as others. We need, however, a different priest. We need not only one who ever lives, but one who is perfectly holy, and who has no need to bring an offering for himself, and all the merit of whose sacrifice, therefore, may be ours. Such an high priest we have in the person of the Lord Jesus; and there is no truth more interesting, and no proposition more susceptible of proof, than that he is exactly Fitted to man. In his moral character, and in the great work which he has accomplishcd, he is just such a Saviour as is adapted to the wants of ignorant, fallen, wretched, sinful man. He is benevolent, and pities our woes; wise, and is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such a sacrifice as was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.

Who is holy – Not merely outwardly righteous, but pure in heart.

Harmless – Not injuring anyone. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another.

Undefiled – By sin; by any improper desire or passion. He was unstained by crime; unspotted from the world. Sin always defiles the soul; but from every such pollution the Lord Jesus was free.

Separate from sinners – That is, he did not associate with them as such. He did not partake of their feelings, plans, pleasures. Though he mingled with them, yet it was merely to do them good, and in all his life there was an entire separation from the feelings, principles, and views of a sinful world.

And made higher than the heavens – Exalted above the visible heavens; that is, at the right hand of God; see the Eph 1:21 note; Phi 2:9 note. We needed a high priest who is thus exalted that he may manage our cause before the throne of God.

Fuente: Albert Barnes’ Notes on the Bible

Heb 7:26-28

Such an High Priest became us

The priest whom we need

I.

WE ALL NEED A PRIEST, AND WE HAVE THE PRIEST WE NEED IN JESUS CHRIST. In fair weather, when the summer seas are sunny and smooth, and all the winds are sleeping in their caves, the life-belts on the deck of a steamer may be thought to be unnecessary, but when she strikes on the black-toothed rocks, and all about is a hell of noise and despair, then the meaning of them is understood. When you are amongst the breakers you will need a life-buoy. When the flames are flickering round you, you will understand the use and worth of a fire-escape, and when you have learned what sort of a man you are, and what that involves in regard of your relations to God, then the mysteries which surround the thought of the High Priesthood and sacrifice of Jesus Christ will be accepted as mysteries, and left where they are, and the fact will be grasped with all the tendrils of your soul as the one hope for you in life and in death.

II. WE NEED FOR A PRIEST A PERFECT MAN, AND WE HAVE THE PERFECT PRIEST WHOM WE NEED IN JESUS CHRIST. The writer goes on to enumerate a series of qualities by which our Lord is constituted the priest we need. Of these five qualities which follow in my text, the three former are those to which I now refer. He is holy, harmless, undefiled. Taken generally, these three characteristics refer to the priests relation to God, together men, and to the law of purity. He is holy; that is to say, not so much morally free from guilt as standing in a certain relation to God. The word here used for holy has a special meaning. It is the representative of an Old Testament word, which seems to mean devoted to God in love. Such is the first qualification for a priest, that he shall be knit to God by loving devotion, and have a heart throbbing in unison with the Divine heart in all its tenderness of pity, and in all its nobleness and loftiness of purity. And, besides being thus the earthly echo and representative of the whole sweetness of the Divine nature, so, in the next place, the priest we need must, in relation to men, be harmless–without malice, guile, unkindness; a Lamb of God, with neither horns to butt, nor teeth to tear, nor claws to wound, but gentle and gracious, sweet and compassionate; or, as we read in another place in this same letter, a merciful High Priest in things pertaining to God. And the priest that we need, to bridge over the gulf between us sinful and alienated men and God, must be one undefiled, on whose white garments there shall be no speck, on the virgin purity of whose nature there shall be no stain; who shall stand above us, though He be one of us, and whilst it behoves Him to be made in all points like unto His brethren, shall yet be without blemish and without spot. I pass on just to notice, in a word, how this assemblage of qualifications which, taken together, make up the idea of a perfect man, is found in Jesus Christ for a certain purpose, and a purpose beyond that which some of you, I am afraid, are accustomed to regard. Why this innocence; this G d-devotedness; this blamelessness; this absence of all selfish antagonism? Why this life, so sweet, so pure, so gentle, so running over with untainted and ungrudging compassion, so conscious of unbroken and perfect communion and sympathy with God? Why? What He might, through the Eternal Spirit, offer Himself without spot unto God; and that by His one offering He might perfect for ever all them that put their trust in Him.

III. WE NEED A PRIEST IN THE HEAVENS, AND WE HAVE IN CHRIST THE HEAVENLY PRIEST WHOM WE NEED. The two last qualifications for the priestly office included in my text are, separate from sinners; made higher than the heavens. Now, the separation intended is not, as I suppose, Christs moral distance from evildoers, but has what I may call a kind of half-local signification and is explained by the next clause. He is separate from sinners, not because He is pure and they foul, but because having offered His sacrifice He has ascended up on high. He is made higher than the heavens. Scripture sometimes speaks of the living Christ as at present in the heavens, and at others as having passed through and being high above all heavens; in the former case simply giving the more general idea of exaltation, in the latter the thought that He is lifted, in His manhood and as our Priest, above the bounds of the material and visible creation, and set at the right hand of the Majesty on high. Such a priest we need. His elevation and separation from us upon earth is essential to that great and continual work of His which we call for want of any more definite name, His intercession. The High Priest in the heavens presents His sacrifice there for ever, We need no other; we do need Him. Oh, friend! are you resting on that sacrifice? Have you given your cause into His hands to plead? (A. Maclaren, D. D.)

Sinlessness of Jesus

He was without sin, as a child, as a youth, as a man. In the synagogue, when they were singing psalms, with tears on their cheeks, I wonder how He felt, and what He did. He would have liked to join them, but lie could not. He knew nothing of the remorse and misery of the young men and grey heads coming up with the weeks sin on their heads. He knew the sin was there: He saw it in every eye, saw it in the workshop sod in the street, in the malice and ill-will hat made riots there; but He did not feel it in Hires, if. (A. Whyte, D. D.)

The unstained life of Jesus

His life resembled a polished mirror, which the foulest breath cannot stain, nor dim beyond a passing moment. (T. Guthrie, D. D.)

Christ undefiled

Christ walked through the midst of sinners undefiled. Like a beam of light piercing into a foul dung, on, or like a river purifying and fertilising, itself untainted, so did Christ pass through this world. (R. M.McCheyne.)

The sinless High Priest

A priest who could be charged with the slightest infraction of the law would have been no Saviour. The hopeless debtor can never be a surety for a debtor; the helpless slave never liberates his companion slave; nor the fallen lift the fallen from the dust. So that all our religion, with its perfection of righteousness and infirmity of consolation, depends upon the single fact that Christ is the Hey One of God. (C. Stanford, D. D.)

The excellence of Jesus

According to Renan, the excellence of Jesus was due to the climate and soil of Palestine I But he forgets to ask how it is that the climate and soil of Palestine have never produced such another! (C. Clemance, D. D.)

Holy

The holiness of Christ

I. THE REALITY of our Lords holiness is most clearly and strongly declared in Scripture.

1. We are told that He came into our world with a holy nature.

2. His life, too, was holy.

II. THE PECULIARITY of His holiness.

1. It was holiness amidst sin and temptation, perfect holiness amidst abounding sin and the utmost possible temptation.

2. His was holiness also amidst weakness and suffering.

III. Let us come now to THE IMPORTANCE of Christs holiness. The character He had to sustain, and the work He had to perform, required it.

1. It was necessary in order to constitute Him a real manifestation of God.

2. It was needful to make Him an effectual sacrifice for our sins.

3. But our Lords office as our great Redeemer was not to end with His life on earth, He was to go into the eternal heavens in the same character that He bore here, and to carry on there, though in a different manner, the same work. We sometimes think of Him as simply entering there into His glory and joy, but He is intent on our salvation in the midst of His glory and joy; as much engaged in it on His throne as He was on His cross. The apostle accordingly represents Him in this passage as our High Priest in the heavens, ever living to make intercession for us; and tells us that it became Him to be holy in order to qualify Him for this heavenly office and work.

4. As the pattern and example to which all His people are to be conformed, it was needful that our Lord should be holy. We want a perfection like His, the perfect on of holiness, and earthbound as our affections sometimes are–nothing below this will satisfy us. But now there is this perfection in thehey Jesus, a sinless perfection. We cannot look higher. Be is purity itself, the Divine purity embodied. To be made like unto Him comprehends m it all that is blissful and glorious. We feel that we shall indeed be satisfied when we awake with His likeness. Lessons:

1. Let us rejoice in His holiness, and admire and adore Him for it.

2. Let us seek for ourselves a share in this holiness of Christ.

3. And let us banish from our minds for ever the thought, that though living ungodly lives, we may yet be followers of this holy Saviour. (C. Bradley, M. A.)

The doctrine of the Incarnation

While the sacred writers inform us that Jesus Christ the Righteous came into the world to save sinners, and to take upon Him our infirmities, they are most careful to tell us that He Himself was without sin. Ever since order and beauty arose out of chaos, only two who might properly be termed perfect beings have appeared in, our world. The first Adam was of the earth, earthy. The other the Lord from heaven, produced not out of nothing, or of the dust but conceived in a supernatural and miraculous manner by the direct power and overshadowing of the Holy Ghost. That in every point He might be like us, with the exception of sin, He was born a babe, underwent all the weakness, s peculiar to our infantine years, and passed in progression through the very steps that we do from youth to manhood. Now, He behoved to be thus like us in advancing to maturity; yet His whole thoughts, sayings, and doings, through all the progression to which He submitted were in entire conformity to the Divine will and commands. Had the Lord our righteousness been man, of a sinful nature, that He must have proved for us an unsuccessful representative is but too evident, when we reflect that the trial of Christ Jesus was of a severer nature than that endured by Adam; for whilst our first progenitor had merely one object placed before his eyes as a trial of obedience, the man of sorrows had a continued conflict of sufferings, from the manger to His crowning act of obedience in Geshsemane and on the cross. If sin had been interwoven in His nature, it would have manifested something of its existence; and surely in His interesting history, there were not wanting occasions awfully trying, when betrayed by a fed wet, deserted by friends, assailed by the powers of wickedness, and suffering an eclipse by the hidings of His Fathers countenance in the hour and power of darkness. But here let us consider how it became requisite for this Divine personage to assume the nature of man, and to take upon Him the likeness of sinful flesh. As it was man who had transgressed, it was necessary that the penalty should be paid by man–not that the punishment should be endured by a nature different fromthat which had fallen. Accordingly, that our iniquities might be all put to His account, and expiated by Him, He took to Himself a true body, and a reasonable soul, and died, the just for the unjust. Probably, had He interposed on behalf of intelligences of a higher order, instead of us who had sunk so low in the mire of sin, He would have assumed the nature of those intelligences. Between the person of Christ and His blessed work, between the inherent splendour and excellency of His character, and the exalted dignity of His station, there is therefore an intimate and beautiful connection. The being who would redeem another from misery and ruin by yielding a vicarious righteousness, must be one who is not himself under any obligations to obey, or to endure the penalty of the law on his own behalf. Apply this principle in reference to Christ Jesus, who undertook our cause, and you will see that He could not be chargeable with presumption or disaffection to the Divine government, by His laying claim to the character of independence and self-existence; for He was in the form of God, and thought it not robbery to be equal with God. No exactions of a personal kind could hay, been required of Him who, of His own free choice, was made under the law, and who magnified it and made it honourable. Could this perfect and unchangeable law have been fulfilled if the second Adam had not been altogether independent, holy, and Divine, and thus placed in the most favourable circumstances to ensure our salvo, ion? But we are to remember that Christ not only required to be independent and self-existent, to make an atonement at all, but also to be a person of the highest worth, in consequence of the demerit of sin as an offence against all the glorious perfections of infinite and unblemished purity, whose name is holy, and who is altogether glorious in holiness; and this being an unchangeable perfection of His nature, it would seem that a Redeemer was required, equal in dignity and worth to the Mighty Being offended, and to the extent of the evil committed. But who in heaven or earth could be fit for the undertaking but the incarnate God, the Man that was Jehovahs fellow? (G. Mitchell, M. A.)

Separate from sinners

Christs detachment from sinners

Look at Christs detachment from sinners

I. As A VAST FEELING IN THE MIND OF HIS CONTEMPORARIES. (Luk 4:14-27; Mat 8:5-13; Mat 21:12; Joh 8:1-11.)

1. This feeling of distance which they had in relation to Him cannot be accounted for on the ground of

(1) Miraculous manifestations;

(2) His social superiority;

(3) His non-sociality.

2. It was purely moral. His incorruptible truthfulness, exquisite sensibilities, calm reverence, overflowing benevolence, unconquerable love of eternal right, invested Him with that Godlike air and bearing which made them feel that He stood at an unapproachable moral distance.

II. AS AN UNDOUBTED FACT REALISED BY HIMSELF. This is seen in

1. His frequent personal withdrawal from men in order to hold fellowship with His Father.

2. Much of the language He addressed to men, Ye are from beneath; I am from above. I and My Father are one.

III. As ARE ESSENTIAL POWER IN HIS REDEMPTIVE UNDERTAKING.

1. It was just that power which rendered His services as a Redeemer acceptable to God.

2. It was just that power that rendered His services as a Redeemer efficacious to man. (Homilist.)

Christ as separate from the world

With us of to-day it is the commendation of Jesus that He is so profoundly humbled, identified so affectingly with our human state. But the power He had with the men of His time moved in exactly the opposite direction, being the impression He made of His remoteness and separateness from men, when He was, in fact, only a man, as they supposed, under all human conditions. With us it is the wonder that He is brought so low. With them that He could seem to rise so high, for they knew nothing as yet of His person, considered as the incarnate Word of the Father. What I propose, then, for my present subject is–The separateness of Jesus from men; the immense power it had and must ever have on their feeling and character. I do not mean by this that Christ was separated as being at all withdrawn, but only that, in drawing Himself most closely to them, He was felt by them never as being on their level of life and character, but as being parted from them by an immense chasm of distance. These impressions were not due, as I have said, to any distinct conceptions they had of Him as being a higher nature incarnate, for not, even His disciples took up any such definite conceptions of His nature till after His death and ascension. It was guessed, indeed, that He might be Elias, or some one of the old prophets, but we are only to see, in such struggles of conjecture, how powerfully He has already impressed the sense of His distinction or separateness of character, for such guesses or conjectures were even absurd, unless they were instigated by previous impressions of something very peculiar in His unearthly manner requiring to be accounted for. His miracles had undoubtedly something to do with the impression of His separateness from ordinary men, hut a great many others, who were strictly human, have wrought miracles without creating any such gulf between them and mankind as we discover here. It is probably true also that the rumour of His being the Messiah–the great., long-expected Prince and Deliverer–had something to do in raising the impressions of men concerning Him. But their views of the Messiah to come had prepared them to look only for some great hero and deliverer, and a kind of political millennium under His kingdom. There was nothing in their expectation that should separate Him specially from mankind as being a more than humanly superlative character.

I. Pursuing, then, our inquiry, let us notice, in the first place, How THE PERSONS MOST REMOTE AND OPPOSITE, EVEN THEY THAT FINALLY CONSPIRED HIS DEATH, WERE IMPRESSED OR AFFECTED BY HIM. They deny His Messiahship; they charge that only Beelzebub could help Him to do His miracles; they are scandalised by His familiarity with publicans and sinners and other low people; they arraign His doctrine as a heresy against many of the most sacred laws of their religion; they charge Him with the crime of breaking their Sabbath, and even with excess in eating and drinking; and yet we can easily see that there is growing up, in their minds, a most peculiar awe of His person. And it appears to he excited more by His manners and doctrine and a certain indescribable originality and sanctity in both, them by anything else.

II. TURN NOW, SECONDLY, TO THE DISCIPLES, AND OBSERVE HOW THEY WERE IMPRESSED OR AFFECTED BY THE MANNER AND SPIRIT OF JESUS. And here the remarkable thing is, that they appear to be more and more impressed with the distance between Him and themselves the longer they know Him, and the more intimate and familiar their acquaintance with Him.

III. WHAT NOW IS THE SOLUTION OF THIS PROFOUND IMPRESSION OF SEPARATENESS MADE BY CHRIST ON THE WORLD? That His miracles and the repute of His Messiahship do not wholly account fur it we have already observed. It may be imagined by some that He produced this impression artificially, by means of certain scenes and observances designed to widen out the distance between Him and the race; for how could He otherwise obtain that power over them which He was properly entitled to, have by His own real eminence, unless He took some pains to set them in attitudes in which His eminence might be felt. In o her words, if He is to have more than a mans power, He must somehow be more than a man. Thus, when He says to, His mother, Woman, what have I to do with thee? My hour is not yet come; or when, being notified that His mother and brethren are standing without waiting to see Him, He asks, Who, then, is My mother, and who are My brethren? it will be imagined that He is purposely suggesting His higher derivation and His more transcendent affinities. But, even if it were so, it must be understood only that He is speaking out of His spiritual consciousness, claiming thus affinity with God, and with those who shall embrace Him in the eternal brotherhood of faith; now, as boasting the height of His natural Sonship. The remarkable separation, therefore, of Christ from the sinners of mankind, and the impression He awakened in them of that separation, was made, not by scenes, nor by words of assertion, nor by anything designed for that purpose, but it grew out of His life and character–His unworldliness, holiness, purity, truth, love; the dignity of His feeling, the transcendent wisdom and grace of His conduct. He was manifestly one that stood apart from the world in His profoundest human sympathy with it. He often spent His night, in solitary prayer, closeted with God in the recesses of the mountains. He was plainly not under the world, or any fashions of human opinion. He was able to be singular, without apparently desiring it, and by the simple force of His superiority.

1. How great a thing now is it that such a Being has come into our world and lived in it–a Being above mortality while in it–a Being separate from sinners, bringing unto sinners by a fellow-nature what is transcendent and even deific in the Divine holiness and love. Yes, we have had a visitor among us, living, out, in the moulds of human conduct and feeling, the perfections of God! What an importation of glory, and truth! Who that lives a man can ever, after this, think it a low and common thing to fill these spheres, walk in these ranges of life, and do these works of duty which have been raised so high by the life of Jesus in the flesh? The world is no more the same that it was. All its main ideas and ideals are raised, b kind of sacred glory invests even our humblest spheres and most common concerns.

2. Consider, again, as one of the points deducible from the truth we have been considering, how little reason is given us, in the mission of Christ, toe the hope that God, who has such love to man, will not allow us to fail of salvation by reason of any mere defect or neglect of application to Christ. What, then, does this peculiar separateness of Christ signify? Coming into the world to save it–taking on Him our nature that He may draw Himself as close to us as possible–what is growing all the while to be more and more felt in mens bosoms but a sense of ever-widening, ever-deepening, and, in some sense, incommunicable separateness from Him? And this, you will observe, is the separateness, not of condition, but of character. Nay, it grows out of His very love to us in part and His profound oneness with us, for it is a love so pure and gentle–so patient, so disinterested, so self-sacrificing–that it parts Him from us in the very act of embrace, and makes us think of Him even with awe! How, then, will it be when He is met in the condition of His glory, and the guise of His humanity is laid off? There is nothing then to put Him at one with us or us at one with Him, but just that incommunicable and separate character which fills us even here with dread. If He was separate before, how inevitably, insupportably separate now.

3. Consider, also, and accurately distinguish, as here we may easily do, what is meant by holiness, and what especially is its power, or the law of its power. Holiness is not what we may do or become in mere self-activity or self-culture, but it is the sense of a separated qualify in one who lives on a footing of intimacy and oneness with God.

4. But the great and principal lesson derivable from this subject is, that Christianity is a regenerative power upon the world only as it comes into the world in a separated character–as a revelation or sacred importation of holiness. This brings me to speak of what is now the great and desolating error of our times. I mean the general conformity of the followers of Christ to the manners and ways, and, consequently, in a great degree, to the spirit of the world. Christ had His power, as we have seen, in the fact that He carried the impression of His separateness from it and His superiority to it. He was no ascetic, His separation no contrived and prescribed separation, but was only the more real and radical that it was the very instinct or freest impulse of His character. A true Christian, one who is deep enough in the godly life to have his affinities with God, will infallibly become a separated being, The instinct of holiness will draw him apart into a singular, superior, hidden life with God. And this is the true Christian power, besides which there is no ,thee. And when this fails everything goes with it. Neither let us be deceived in this matter by our merely notional wisdoms, or deliberative judgments, for it is not a mat,st to be decided by any consideration of Jesuits–the question never is, what is really harmful, and so wrong, but what will meet the living and free instinct of a life of prayer and true godliness? There is no greater mistake, as regards the true manner of impression on the world, than that we impress it being homogeneous with it. If in our dress we show the same extravagance, if our amusements are theirs without a distinction, if we follow after their shows, copy their manners, busy ourselves in their worldly objects, emulate their fashions, what are we different from them? It seems quite plausible to fancy the great honour we shall put on religion, when we are able to set it on a footing with all most worldly things, and show that we can be Christians in that plausible way. This we call liberal piety. It is such as can excel in all high tastes, and make up a figure of beauty that must needs be a great commendation, we think, to religion. It may be a little better than to be openly apostate; but alas I there is how little power in such a kind of life! If we are to impress the world we must be separate from sinners, even as Christ our Master was, -r at least according to our human degree, as being in His Spirit. Oh, that we could take our lesson here, and plan our life, order our pursuits, choose our relaxations, prepare our families, so as to be truly with Christ, and so, in fact, that we ourselves can say, each for himself, The prince of this world cometh, and hath nothing in me. And this exactly is our communion with Jesus; we propose to be one with Him in it. In it we connect with a Power transcendent, the Son of Man in glory, whose image we aspire to, and whose mission, as the Crucified on earth, was the revelation of the Fathers love and holiness. We ask to be separated with Him and set apart to the same great life. (H. Bushnell, D. D.)

Christ separate from sinners

There are certain senses in which Jesus was not separate from sinners.

1. He was not separate from them in respect of nature. It was a true, though immaculate, humanity which He assumed, and in which He tabernacled in the midst of men.

2. He was not separate from sinners in respect of residence. He lived on earth. He laboured in Galilee; and Galilee was proverbially bad. He preached, and suffered, and died in Jerusalem; and the voice of Jerusalems crimes entered into the ears of the Lord God of Sabaoth.

3. He was not separate from sinners in respect of society. As one who came, not to call the righteous, but sinners, to repentance, He held intercourse with wicked men. The Physician was found beside the sick-bed. The Deliverer of guilty and ruined souls ate and drank with publicans and sinners.

4. He was not separate from sinners in respect of His personal experience at the hands of men, or even at the hands of God. He shared in the ordinary trials incident to sinful man. He was the object of harsh reproach and contumelious scorn. He was judicially condemned to a tremendous kind of death. And it was, literally, in the midst of malefactors that He died. What, then, is meant by the statement that Christ was separate from sinners? Plainly, that in respect of character He was altogether different from them. Partaker of the same humanity as they, in Him, characteristically and exclusively, it was immaculate; and thus, even while He moved in the midst of sinners, and was come to seek and to save that which was lost, His Spirit, in some sense, dwelt apart. Christ was morally perfect in all the parts of His constitution. His intellect was filled with pure and lofty thoughts. His conscience was true to the dictates of eternal rectitude–quick to discern the right, and bold and strong to choose and follow it. His heart was the home, alike of the mild, and the majestic, forms of feeling. His ears were ever wont to hearken to the plaint of sorrow. With a simplicity to which ostentation and art were strangers, His eyes were bedewed with tears for human wretchedness and sin, and anon lifted up in prayer to Heaven. His hands–how busy were they in the cause of goodness and of God! And even as, in the ark, the stony tablets of the law were kept, so in the soul of Jesus that good and: righteous law found a habitation and a home.

Every class of virtues was nobly realised in Christ.

1. In Him the devotional virtues were perfect awed complete. Prayer was His recreation and delight. Even when it pleased the Lord to bruise Him, He gave Jehovah thanks (Luk 22:17; Luk 22:19). And truly, His fellowship was with the Father.

2. In Him too, the active virtues were gloriously displayed. The exclamation of His boyhood might serve as a general motto for His earthly history:–Wist ye not that I must be about My Fathers business? His aims were high, His heart was earnest, and His hand was busy. The work of Him that sent Him was His regular, His uniform pursuit. He went about doing good (Act 10:38).

3. And in the passive virtues, how pre-eminently great was Jesus! How meek and lowly in heart! How calmly did He bear the abuse of man! How patiently did He submit to the hand of God! Abba, Father, not My will, but Thine be done, The cup which My Father giveth Me, shall I not drink it? were not only the memorable expressions of His tongue, but also the genuine spirit of His soul. It is indeed a glorious character, the character of Christ–fitter for a seraphic harp than for a human pea to celebrate. In His gentleness He was great, in His greatness He was gentle.

Truly, He was the Lamb of God, and yet the Lion of the tribe of Judah Joh 1:29; Rev 5:5). The moral glory of Divinity, and the perfect virtue of an unsullied human nature, met in Him. (A. S. Patterson.)

Made higher than the heavens

The transcendent majesty of Christ

In what sense is Christ higher than the heavens?

I. In a MATERIAL sense. Is not the painter greater than his painting; the engineer than his machine; the architect than his building; the author than his book? So Christ is higher than the heavens, because He created them.

II. In a MORAL sense. The untold myriads of unfallen and redeemed spirits that populate those heavens are very good, very affluent in holy thoughts and Divine aspirations; but Christ, in goodness, is higher than them all.

1. Their goodness is derived. Christs is original–His is the primal fount whence theirs flows; His the sun whence their radiance beams.

2. Their goodness is measurable. The Spirit is not given to Him by measure.

3. Their goodness is contingent. Christs is absolute.

III. In a POSITIONAL sense. He is in the midst of the throne. He is to all what the sun is to the planets–the centre round which they all revolve, and from which they all derive their life, strength, beauty radiance, joy. (Homilist.)

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He offered up Himself

The only offering for sin

I. THE OFFERING AND THE OFFERER. He offered up Himself. I never knew any other priest do that. Priests under the law offer costly things; but they plunder the people for them. They do not even offer their own property, much less offer themselves. But here is the gracious, glorious High Priest of our profession who, because no other offering could be found suitable, and acceptable, and sufficient, offered Himself–the Lamb slain from the foundation of the world. Oh, pause a moment over this precious offering, and note the voluntary manner in which it was offered–an offering adequate to the purpose for which it was intended.

The other priests offered offerings, first for their own sins and then for the sins of the people–this glorious Priest found in the one offering of His own precious body and soul an adequate amount of merit for all the sins of all the election of grace, and presented it as such to God the Father. Pass on to mark that this offering, so valuable and perfect and acceptable to God the Father, is administered to the faith of Gods elect by the Holy Ghost. It is expressly His work to plant faith in the heart of a poor, ruined sinner; which faith is to bring nothing, to find nothing in the creature, to come empty-handed, just to receive the application of blood Divine, by the Holy Ghost administered to personal experience; so that in the offering itself is found all that is adequate for the sinners salvation, and redemption of the Church of God, in the Fathers acceptance of it, a receipt in full of all demands for the whole Church, and in the Holy Spirits ministry, the application of it to the hearts of all the election of grace. Now look at the offerer–He offered Himself. It is the business of a priest to offer a sacrifice. He goes forth as our Priest, after the order of Melchisedec, to offer Himself a sacrifice acceptable unto God.

1. Here is, first of all affection. He so loved the Church that He gave Himself for it. The Father sends the Son, and the Son comes voluntarily.

2. Moreover there was affinity. Christ loved His Church as the apostle exhorts husbands to love their wives; as Christ also loved the Church and gave Himself for it, that He might wash it, and cleanse it, and present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing.

3. For one moment glance at the agony which this voluntary act involved. The whole amount of Divine wrath poured out like a cataract upon His soul–all the vengeance of stern justice waiting with its sword to smite Jehovahs fellow was felt when He bowed His head and died–all the curse of the law, like barbed arrows, penetrated His very soul. He endured all this for His Church. Go a little further, and you find Him typified under the Old Testament dispensation, and becoming Himself the fulfilment of all its types. Time would fail me here to enter largely upon them, but I will just mention the morning and evening lamb. Ages of offerings of the blood of animals never blotted out one sin–they only pointed to Christ–but the six hours of a precious Christ on the cross carried back a flood of atoning blood to Adams day, and it rolled its tide forward to the end of time, that the whole election of grace might be for ever exonerated by that one offering. He hath obtained eternal redemption for us, saith the apostle. I dwell upon that phrase with peculiar delight. Eternal. Can you put a termination to it? It runs backward to the first transgressor, and it runs forward to the end of time, and then into eternity with its blessings. Eternal redemption. Aye, say you, that little word us, I dare not claim it. Why not? Having obtained eternal redemption for us. Who was it for? I want the appropriation put forth by you and me upon simple principles. How do you know that some poor slave, under a foreign yoke of tyranny, was redeemed? How would he know it himself? Why, in the first place, he would be thoroughly sick and tired of his chains; in the next place, he would know that the price has been paid for his ransom; and, in the third place, he would be set free; and when a man is set free he will not stay under the yoke of the tyrant any longer, he will be off to his own country. Now you and I may know it in the same manner. Having obtained eternal redemption for us. Lay hold of it by faith, if God enables you, and go and plead it at the throne, and never fear losing it–it includes all the blessings of the gospel for time, all the fulness of the covenant for enriching the Church, and all the glories of heaven for everlasting possession. Well, this He did officially, relatively, not as a common-place sufferer, but under appointment, and, consequently, under responsibility. This He did as the covenant Head, in the name and on befall of His whole Church; and He did it openly in His life and death, before all worlds.

II. THE ILLUSTRIOUS TRIUMPHS OF THIS ONE OFFERING. The apostle, in addressing the Colossians, tells them concerning these illustrious triumphs, that He spoiled principalities and powers, and made a show of them openly on His cross, triumphing over them in it. The triumphs are vast and extensive, and they shall never be subdued. The first feature of these triumphs we see in new covenant terms of salvation met and fulfilled. Terms? say you. Yes, terms–not made with man, though, nor left to man. If they were, woe to the whole race of Adam. Away with all conditions and terms only as they belong to Christ. Still, there ale terms of salvation, and let me mark what they are. Why Jehovah says He will by no means clear the guilty; then if a man be saved at all his guilt must be cleared away, or there is no salvation for him, for God says He will by no means clear the guilty. Jesus met the terms, allowed the whole mass of guilt and transgression which pertained to His Church to be laid upon Him, and the Father Himself did it. The Lord hath laid on Him the iniquity of us all. Go on to mark that in these New Testament terms which are met there is another condition–without holiness no man shall see the Lord. What a mercy that this is not left to you or me! Our glorious High Priest, who offered Himself, impart, His own life, His own nature and will, sends down His Holy Spirit, to take possession, of the souls of all for whom He bled, that they may stand complete in the holiness of God. Moreover, if I may mention a third term, I would say it is the being clad in a spotless, perfect, sinless righteousness for justification. Where is the man to get it? Hear what Jehovah, by His prophet Isaiah, says. The prophet was directed to set it down, that everything pertaining to the creature should wear out as a garment, and that the moth should eat up all creature excellencies; but, says God, My righteousness shall be for ever, and My salvation shall not be abolished. That is an everlasting righteousness. Paul perfectly understood it, and blessedly appropriated it, when he said, That I might be found in Him, not having mine own righteousness, which is of the law, but the righteousness which is of God by faith. Again, His enemies are all vanquished, and an expiation accomplished in behalf of all His Church. O death, I will be thy plague; O grave, I will he thy destruction, said He. He must reign till He hath put all enemies under His feet. The conquest of the heart is one of Jesus triumphs. Moreover, the expiation coupled with it includes the whole Church of God. He is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Oh, the prospect is bright while Jesus is kept in view. Only let the Sun of Righteousness shine upon us, and our prospects for eternity must be brightened. Just pass on to observe that this glorious High Priest of our profession has opened His new and living way unto the throne of God for all that the Father gives into His hands, and will infallibly bring them all home to everlasting glory.

III. THE SINFULNESS OF EITHER REJECTING OR MOCKING THIS ONE OFFERING FOR SIN. I cannot possibly look for merit in the creature without believing ,hat the merit of Christ is not sufficient–without announcing, in that wry act, that I am not satisfied that Christ spoke the truth when He said, It is finished. If it is finished, an eternal redemption is obtain d; any pretension to add to it is nothing less than a blasphemous insult to Christ. Negotiation with the Father is not attainable by any human power, but in and by this offering. No man cometh to the Father but by Me. Go to the footstool of Divine mercy, guilt-burdened sinner, and name the blood and righteousness of Christ. Go and print the Father to His sufferings in Gethsemane and on Calvary. Go and tell what Christ has done perfected for ever them that are sanctified, and dare assert, under all the load of your guilt, Lord, I believe in the efficacy and power of that offering; and go on till you are enabled to say, I believe it was offered for me. Then begins your peace and happiness. I pray you to mark, once more, that all our negotiations must be successful when the name, and merit, and righteousness of Jesus are pleaded. This leads me to the last, thought, that the trust and confidence of all the elect of God will be found placed there. (J. Irons.)

Our Lords offering

Our fundamental conception of the offering of Him who ascended the cross of Calvary to die must be, that it was an offering of life, not of death. It began with the cross, with the moment when He was lifted on high out of the earth; and then, separated from all that was material, local, or limited, He was able to enter upon a spiritual, universal, and everlasting priesthood. Then, as One bearing, the sins of all who had committed, or should afterwards commit, themselves to Him in faith, He yielded up His own life, and theirs in His, as the penalty due to sin. For Himself and for the members of His body He accepted the sentence, The soul that sinneth shall die; while at the same time He bowed Himself in submission to the law so mysteriously linked with that sentence, that, as things are in a present world, it is only through death that we can conquer death and find the path to life. On the cross He gave Himself for us, the just for the unjust; so that when we think of Him as the Victim upon which our help is laid, and identify ourselves with Him by faith, we may see that in Him our sins are expiated, and that they no longer bar our admission to the Divine presence and favour. All this, however, was no more than the first stage of the offering made for us by our heavenly High Priest; and the mistake of many is to think that, as the offering was begun, so also it was finished on the cross. In reality, only the initial step was taken when Jesus died. As the blood, or in other words the life, of an animal sacrificed under the law was liberated in death, not merely that the offering might be completed, but that the true offering might be made by the sprinkling; so the blood, or in other words the life, of Christ was liberated on the cross, that His true offering might be made by the surrender of that life to God in a perpetual service of love, obedience, and praise.

1. The conception of Christs priesthood as a heavenly priesthood, and of the life that He now leads in heaven as the consummation of His offering, alone gives us the accomplishment, and that too in their appropriate order, of everything that was involved in the separate offerings of the law. In the life now offered to the Father and before the Fathers throne we see, not only the perfected Sin and Trespass, but the perfected Burnt and Peace-offerings. There the life won through death is surrendered into the Fathers hands. There it burns in the never-ceasing devotion of love and praise. There it is passed in the enjoyment of a fellowship with God undisturbed and glorified. And thence it descends to all the members of the body, so that they find, in Him who gave and still gives Himself for them, reconciliation, union, nourishment for a heavenly service, and the comfort and joy of a heavenly feast.

2. As an offering of life Christs offering is complete, embracing in its efficacy the whole life of man. In this respect the offerings of the law were necessarily incomplete, and so also must be the offering presented in any single act of the life of Christ. But when, as our High Priest and Representative, Jesus offers His life to God, that life covers every stage or department of our life. There is no part of our life in which, by the very fact that He lived a human life, the Redeemer of the world did not share. Must we labour? He laboured. Must we suffer? He suffered. Must we be tempted? He was tempted. Must we have at one time solitary hours, at another move in social circles? He spent hours alone upon the mountain top, and He mingled with His disciples as companions and friends. Must we die? He died. Must we rise from the grave? He rose from it on the third morning: Must we appear before the Judge of all? He appeared before Him who sent Him with the record of all that He had accomplished. Must we enter into eternity? Eternity is now passing over Him. More even than this has to be said; for our High Priest not only moved in every one of these scenes, He has also consecrated them all, and made them all a part of His offering in heaven. In each He was a conqueror, and the fruits of His conquest in each are made ours.

3. As an offering of life Christs offering is everlasting. His life is presented continually to God; and in it the children of God, whose own it is made by faith, are kept consecrated for evermore. The efficacy of the legal offerings lasted for a time. This offering never ceases, and its efficacy never fails.

4. As an offering of life Christs offering is made once for all, and cannot be repeated. It is simply impossible to repeat it, for we cannot repeat what has not been first brought to an end; and since the offering on the part of the eternal Son is His life. It follows that His offering must be as eternal as

Himself. That offering of our Lord, then, which is the leading function of His priesthood, was only begun, and not completed, on the cross. It is going on still, and it will go on for ever, as the Divine and perfect sacrifice in which our great Representative and we in Him attain the end of all religion, whether natural or revealed, as that sacrifice in which we are made one with His Father and our Father, with His God and our God. (W. Milligan, D. D.)

The Son, who is consecrated for evermore.–He giveth a special reason why it beseemeth not us under the gospel to have a sinful man for our priest, because ibis is the very difference betwixt the law and the gospel.

1. The law maketh men which have infirmities high priests; but the word of the oath, which was since the law, maketh the Son, and none but the Son, who is consecrated for evermore.

2. He maketh the difference of the law and the gospel to stand amongst other things in the difference of priests, so as the gospel cannot admit such priests as the law admitted.

3. The differences, as the apostle setteth them down here, are

(1) The course taken about priests under the law was alterable, they were made without an oath, the lawgiver declaring it to be his will to change that course when he saw fit; but the course taken about the priests -f the New Testament is with an oath, and so cannot be changed.

(2) The next difference he maketh this: The law admitteth men in the plural number, a plurality of priests; but the gospel admitteth no plurality of priests, but the Son only to be priest. Melchisedecs order in the type hath no priest but one in it, without a suffragan or substituted priest. Therefore Christ, the true Melchisedec, is alone in His priesthood, without partner or deputy or suffragan. Then, to make plurality of priests in the gospel is to alter the order of Melchisedec, and to renounce the mark set betwixt the law and the gospel,

3. The third difference: The law maketh men priests; but the evangelical oath maketh the Son of God priest for the gospel. Then, to make a man priest now is to mar the Son of Gods privilege, to whom the privilege only belongeth.

4. The fourth difference: The law maketh such priests as have infirmity; that is, sinful men. But the evangelical oath maketh the Son, who is able to save to the uttermost all that come to God, through Him. Then to make a sinful and weak man a priest now is to weaken the priesthood of the gospel, and make it like the law.

5. The fifth difference: The law maketh men priests which have infirmities over whom death had power, that they could not be censer, rated but for their sliest life time. But the evangelical oath maketh the Son, whom the sorrows of death could not hold, and hath consecrated Him for evermore. Then as long as Christs consecration lasteth, none must meddle with His office.

6. The last difference: The law instituting priests was not Gods last will, but might suffer addition. But the evangelical oath is since the law, and Gods last and unchangeable will. Therefore to add unto it and bring in as many priests now as did serve in the temple of old, is to provoke God to add as many plagues as are written in Gods book upon themselves and their priests also. (D. Dickson, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 26. Such a high priest became us] Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest:-

1. He was required to be holy, , answering to the Hebrew chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate.

2. He was to be harmless, , without evil – holy without, and holy within; injuring none, but rather living for the benefit of others.

3. He was undefiled, answering to the Hebrew baal mum, without blemish – having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct.

4. He was separate from sinners, . By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society.

5. Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God.

But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews.

1. He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind.

2. Harmless – perfectly without sin in his humanity, as well as his divinity.

3. Undefiled – contracted no sinful infirmity in consequence of his dwelling among men.

4. Separate from sinners – absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness!

5. Higher than the heavens – more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy.

But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. HE was holy; WE, unholy. HE was harmless; WE, harmful, injuring both ourselves and others. HE was undefiled; WE, defiled, most sinfully spotted and impure. HE was separate from sinners; WE were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. HE was higher than the heavens; WE, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Saviour, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, “after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition.” MILTON on Reformation, in fine.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The last excellency of the gospel High Priest, preferring him to Aarons order, is the qualification of his person, by which he is described in himself, distinguished from and set above all others, and is that which remained out of Davids proof to be cleared, who this person was, who was different from Melchisedec, though after his order, to take place after Aarons was expired, who was immortal, and constituted an everlasting Priest by Gods oath.

For such an High Priest became us, who is holy: this was God-man, the Messiah, and gospel High Priest, who was convenient, congruous, suitable, useful, and necessary, for us guilty, filthy, miserable sinners, in respect of ourselves hopeless and helpless, and cannot approach God without consumption; and, unless we have a person who can manage our cause with God, are lost for ever. To such is he agreeable and necessary, who only can help and save us. This the titles given him evince, showing all the perfections of a priest, of which others were dark shadows and types; as he was not only externally and relatively by office, but internally and morally holy. His essence as God was holiness; as man his nature was entirely agreeable to Gods will; he was that holy thing, Luk 1:35; not having holiness engraven on a mitre, as Aaron, Exo 39:30,31, but in his person; holy in his conception, birth, life, and death. The devil could find nothing but holiness in him, Joh 14:30. Pure in his soul, in his body, transcendently beyond his type, Lev 21:17-23; not a creature, angel or man, so holy as he, the most like to God of any, Joh 1:14.

Harmless; akakov, void of all natural evil in his spirit and flesh, no lust, no disposition to evil, not injurious to any, having no guile, an Israelite indeed beyond a Nathanael, of the most simple, pure, and innocent nature; he was good, and all his work was good, Act 10:38.

Undefiled; amiantov, without any spot, not soiled or stained without or within; the angels and heavens are not so clean in Gods sight, as lifts Priest of his; he was never tainted with the appearance of sin: if his church be so pure, what must himself be! Eph 5:27.

Separate from sinners; free from all vicious habit, quality, act, or stain, by what was in sinners, or by his converse with them; as separate from guilt or stain, as if he had never been with them; conjoined with God in being and fulness of righteousness, making sinners righteous, but contracting nothing from them.

And made higher than the heavens; by the constitution of God, after his sacrifice, mentioned Heb 7:27, he ascended far above all heavens, Eph 4:10, and is settled on Gods throne at his right hand, having all principalities, powers, might and dominion, and every name, subjected to him, and all things put under his feet, Eph 1:21,22. Never priest can reach where he is; this is his supereminent excellency, Heb 4:14; 8:1; 9:11. How able, mighty, and successful is he for managing all for his clients there! His work now is intercession.

Fuente: English Annotations on the Holy Bible by Matthew Poole

26. suchas is abovedescribed. The oldest manuscripts read, “also.” “Forto US (as sinners;emphatical) there was also becoming (besides the other excellenciesof our High Priest) such an High Priest.”

holy“pious”(a distinct Greek word from that for holy, which latterimplies consecration) towards God; perfectly answeringGod’s will in reverent piety (Ps16:10).

harmlessliterally,”free from evil” and guile, in relation to Himself.

undefilednot defiledby stain contracted from others, in relation to men.Temptation, to which He was exposed, left no trace of evil in Him.

separaterather,”separated from sinners,” namely, in His heavenlystate as our High Priest above, after He had been parted from theearth, as the Levitical high priest was separated from the peoplein the sanctuary (whence he was not to go out), Le21:12. Though justifying through faith the ungodly, He hath nocontact with them as such. He is lifted above our sinfulcommunity, being “made higher than the heavens,” at thesame time that He makes believers as such (not as sinners),”to sit together (with Him) in heavenly places” (Eph2:6). Just as Moses on the mount was separated from andabove the people, and alone with God. This proves Jesus is GOD.”Though innumerable lies have been forged against the venerableJesus, none dared to charge Him with any intemperance” [ORIGEN].

madeJesus was higherbefore (Joh 17:5), and as theGod-MAN was madeso by the Father after His humiliation (compare Heb1:4).

higher than the heavensfor”He passed through [so the Greek] the heavens”(Heb 4:14).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For such an high priest became us,…. Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted:

[who] is holy; by nature, originally and underivatively, perfectly and completely, internally as well as externally; he was typified by the high priest, who had holiness to the Lord written on his forehead, and far exceeds any of the priests in holiness; and such an one becomes us, for had he not been holy he could not have entered into the holy place for us, or have appeared there on our account, or have been our sanctification; so Philo the Jew speaks of the true priest as being not man, but the divine Word, and as free from all sin voluntary and involuntary x

harmless; without any vitiosity in his nature, without guile in his mouth, or malice in his heart; doing no injury to any man’s person or property: the character chiefly regards the innocence and holiness of his life and conversation; and in which he exceeded the priests under the law; and is a suitable one for us, for hereby he was fit to be made sin, and to take it away:

undefiled; with the sin of Adam, with which all mankind are defiled; with the blood of slain beasts, with which the priests under the law were sprinkled; with the filthy conversation of the wicked, which affects good men: hence he was more excellent than the priests under the law; and one that becomes us, since his blood is the blood of a lamb, without spot and blemish: the high priests under the law, according to the Jews y, were to excel their brethren in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness:

separate from sinners; not but that he took the nature of sinners, though not a sinful nature; and he was often in the company of sinners, when on earth, and was reckoned among them, and as one of them; but he was separated from them in Adam; he was not among the individuals of human nature that sinned in him; and he was brought into the world in a different manner from them, not descending from Adam by ordinary generation; and he had no communion with them in sin; nor did he encourage them to it in the days of his flesh; and now he is removed far from them; and herein he exceeds the priests under the law, and is suitable to us: the Syriac and Ethiopic versions read, “separate from sins”; the allusion seems to be, to the separating of the high priest from his own house to one of the courts of the temple seven days before the day of atonement z, and so before the burning of the heifers a:

and made higher than the heavens; than the visible heavens, the airy and starry heavens, and than the angels in heaven; and so preferable to the high priests, and exceedingly agreeable to us, Heb 4:14 the allusion may be to the carrying of the high priest on the day of atonement to an upper chamber in the temple, called the chamber of Abtines b: this may be understood either of Christ’s exaltation in heaven, where angels are subject to him, and his priesthood is completed; or of his excelling the angels in the holiness of his nature, which agrees with the other characters in the text, and stands opposed to the infirmities of the priests.

x De Profugis, p. 466, 467. & de Victimis, p. 843. y Maimon, & Bartenora in Misn, Yoma, c, 1. sect. 3. z Misn. Yoma, c. 1. sect. 1. a Misn. Parah, c. 3. sect. 1. b Misn. Yoma, c. 1. sect. 5.

Fuente: John Gill’s Exposition of the Entire Bible

Became us ( ). Imperfect active indicative of as in 2:10, only there it was applied to God while here to us. “Such” () refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.) as just explained in 7:24f. Moffatt notes that “it is generally misleading to parse a rhapsody” but the adjectives that follow picture in outline the qualities of the high priest needed by us.

Holy (). Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35.

Guileless (). Without malice, innocent. In N.T. only here and Ro 16:18.

Undefiled (). Untainted, stainless. In the papyri. Not merely ritual purity (Le 21:10-15), but real ethical cleanness.

Separated from sinners ( ). Perfect passive participle. Probably referring to Christ’s exaltation (9:28).

Made higher than the heavens ( ). “Having become higher than the heavens.” Ablative case () after the comparative adjective ().

Fuente: Robertson’s Word Pictures in the New Testament

Became us [ ] . See on ch. Heb 2:10. For the verb see on Tit 2:1. There was an essential fitness in the gift of our great high priest. Comp. ch. Heb 2:17.

Holy [] . See on Luk 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Act 2:27; Act 13:35 : of a bishop, Tit 1:8.

Harmless [] . Rend. guileless. Free from malice and craft. Only here and Rom 16:18. Undefiled [] , see on 1Pe 1:4. Separate [] . Rend. separated : denoting a condition realized in Christ ‘s exaltation. Comp. Rom 6:10.

Higher than the heavens [ ] . Comp. Eph 4:10, Heb 4:14.

Fuente: Vincent’s Word Studies in the New Testament

1) “For such an high priest became us who is,” (toioutos gar hemin kai epreoin archiereus) “For such an high priest was indeed suitable to us; He “filled the bill,” or met our need, Lev 21:1; Lev 21:6; Lev 21:11; Ex 28-36-38. He is one who is, who exists, or has his nature and character of being as follows:

2) “Holy” (hosios) “holy” in every physical, moral, ethical and Divine sense, sanctified in and to holiness, Act 3:14; angels and the redeemed, in glory, cry holy unto him, ; Re IT 4:8.

3) “Harmless,” (akakos) “Without evil,” or badness, or wrong; without guile, unreviling, 1Pe 2:23; His children are to seek to be like minded, Mat 5:11; Rom 12:17; Mat 10:15.

4) “Undefiled,” (amiantos) “Without contracted uncleanness,” uncontaminated, unpolluted, not defiled in thought, word, or deed, Mat 5:48; Luk 23:4; Luk 23:14.

5) “Separate from sinners,” (kechorismenos apo ton hamartolon) “Having been separated from sinners; 2Co 5:21; In a different class from moral law-breakers, of his own accord, will, or nature, he lived apart from sin, could thus make himself a sacrifice for man’s sin, then with his own blood as High Priest enter heaven to offer it for the daily sins of his people, Heb 4:15; Heb 8:6.

6) “And made higher than the heavens,” (kai hupseloteros ton ouranon genomenos) “Even becoming (existing) higher (in a moral state or condition) than the heavens,” where Satan and his fallen angels have been and yet approach the throne of God to accuse the brethren. Yes, he shall one day cause the present heaven and earth to pass away, yet he shall not, Eph 4:10.

Fuente: Garner-Howes Baptist Commentary

26. For such an high priest, etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they commonly say, are of necessity required in a priest — that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

Separate from sinners, etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness. (125)

And we hence conclude, that all prayers, which are not supported by Christ’s intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: — No one is a lawful priest, except he is appointed by God’s command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as though Christ were said to have been placed above all orders of creatures, so that he stands eminent above all angels.

(125) Christ as a priest was “holy” with regard to God; “harmless,” or innocent, or guileless, according to Chrysostom, with respect to men; “undefiled” as to himself, morally so, as the priests under the law were so ceremonially; “separate,” or separated “from sinners” removed from their society to another place, and “exalted higher than the heavens.” There is an allusion to the Levitical high priest, especially in the three last words, and a contrast in the two last; the Levitical high priest continued among sinners, Christ is removed from them; the former entered into the holy of holies, the latter has entered into a place higher that the heavens, even the heavens of heavens. How immeasurable is the superiority of our high priest! — Ed.

Fuente: Calvin’s Complete Commentary

PRIESTS OF OLD AND NEW TESTAMENTS

Heb 7:11; Heb 7:26-27.

PRIESTHOOD is an essential element in all natural religions. The deeper the superstition, the grosser the heathenismthe greater the multitude of priests. History has told us of the Hierophants of Egypt, the Magi of Persia, the Sacerdotes of Greece and Rome, the Druids of Gaul, the Caliphs, Mufties, etc., of other nations, in evidence of how common was the craft of priesthood under ancient peoples. And today, in China, India, and Africa, our missionaries of the Gospel find their chief opposition in the priests who abound everywhere, and who make it their business to speak against the Sacred Scriptures, and threaten their people with all manner of evils in case they accept the Christian faith.

In all these countries temples are erected, and multitudes of gods are set up, and this middle man, this sacerdotal intercessor, is in evidence and active.

It would seem indeed that there is something in the very constitution of human nature that requires a priesthooda mediator between God and man. It may be that fear of the Holy Presence which the Israelites felt when God spoke to them out of the mount, and they cried to Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

And then again it is in part because of the constitutional need of human sympathy and human assistance.

You remember how Hawthorne in The Marble Faun makes the Protestant child, who had come to the knowledge of an awful crime, seek out a confessional and pour her information into the ears of an aged priest, solely that she might be rid of bearing that burden alone.

What an illustration of the deep concern God takes in human souls that He provided for this spiritual demand, and appointed a priesthood.

If any have come here to-night supposing that I would deny that there was any priesthood in the New Testament they must be disappointed. There is a priesthood in the Old Testament; there is a priesthood in the New Testament as well; and so long as men sin and stand in need of reconciliation with God, a priestor days-manwill be a necessity, and will remain.

As Mackintosh remarks, The sinner needs a sacrifice, and the believer needs a Priest.

I want this evening to speak to you first of all concerning priests under the Law; and then, regarding priests under the Gospel.

I think no one, and surely no good student of the Scripture, would object to considering the Old Testament priests as typical. We will, therefore give our first concern to

THE TYPES IN THE OLD TESTAMENT

Aarons priesthood was intended as a shadow of Heavenly things.

Through it the Israelites looked forward to better things to come when, as the Apostle Paul remarks, another Priest should arise after the order of Melchisedek, whose priesthood should remain, constituted not after the law of a carnal commandment, but after the power of an endless life.

In that Old Testament arrangement there were two types, and only two, by Divine appointment the high priest, and the common priest. The first office was always associated with a solitary man and his house; the second with an ever increasing company.

Aaron was the high priest! If you go back to the introduction of the Levitical system you will discover this man receiving a Divine appointment to the office of high priest. For a long time, it would seem, as one studies the sacred record of his history, God had been making Aaron ready for this honored office. His kinship with Moses suggested the suitableness of his appointment; his fellowship with this marvelous brother aided in fitting him for it, while his special privileges in beholding the glory of the Lord, and witnessing the manifestations of His power, were all a part of the preparation. His intercession for Miriam, when smitten with leprosy, and his success in obtaining her forgiveness, showed his acceptance with God. The overthrow of Korah and all his confederates who conspired against Moses and Aaron, and the falling of thousands who had joined this conspiracy, gave fresh occasion to the exercise of Aarons office. You will remember that he filled the censor with fire from the altar and rushing forward, to stand between the living and the dead, arrested the plague. And when, on one occasion, the chiefs of the several tribes deposited their rods in a special place in the Tabernacle over night, it was Aarons rod that budded and yielded the fruit of almonds. And that rod was preserved, you remember, as a sure evidence of the Divine appointment of the Aaronic family to the priesthood. That appointment was never afterward disputed.

It might seem in order to speak here of the distinguishing features of the high priesthood, but I prefer to reserve what should be said upon that subject for presentation at a later moment, and remark further

Aarons sons were the common priests. And they were, as I have suggested, an ever-increasing number. According to Josephus, Aaron and his direct successors, to the time of the destruction of Jerusalem, made up eighty-three in all. The names of these we can find tabulated in any good religious encyclopaedia, with the approximate years which they served. But what man shall tell how many common priests there were? To be sure Aaron had only four sons, and yet his grandchildren were a greater number, and so the common priesthood grew with the going of the years until their name was legion.

If one wishes to know what the difference between the high priest and the common priest was, the study of the Levitical system brings information upon that subject. The high priest must always be the first-born in the succession from Aaron. His dress was different from that of the common priestmore splendid. His duties always were differentiated: he alone could enter the holy of holies; he alone could make the offering on the great day of the atonement; and it was appointed for him to speak the absolution of the people from their sins.

And, as he was different from the common priests so, also, was he altogether another person from the Prophets of the Old Testament. The Priests work was largely that of intercessor with God; the Prophets work was largely that of address to the people. The Priest appeared as the peoples representative, to plead their cause and secure their pardon; the Prophet came as Gods representative to remind men of the violations of His Law, and call them to repentance.

It is a perfect illustration of that Jesuitical custom of juggling with words that Cardinal Gibbons employs when he confounds the Priests with Prophets and Apostles, and speaks of them as if the terms were synonymous. It is inconceivable that such a confusion of terms was ignorance on the Cardinals part. Listen to this opening sentence on Priesthood in The Faith of Our Fathers:

The Apostles were clothed with the powers of Jesus Christ. The Priests, as the successors of the Apostles, were clothed with their power.

Who ever said the Apostles were the successors of Jesus Christ; and by what sleight of hand can any make the Priests the successors of the Apostles?

Again, the Cardinal remarks, The Priest is the ambassador of God, appointed to vindicate His honor and to proclaim His glory. We are ambassadors for Christ, says the Apostle.

When he is arguing the dignity of the Priests office, he says, No greater indignity can be offered our Lord than to do violence to His representativesthe priests of His Church; then quotes, to prove his assertion, Touch not Mine anointed, and do My Prophets no harm, and so forth.

The child in a grammar school, reading the Old Testament without a teacher, would easily discern that the Priests office was one thing, and the Prophets altogether another thing; and that these seldom, if ever, combined in a single man.

But, as we have already suggested, the high priest and the common priests of the Old Testament were types.

This leads us to speak of

THE ANTITYPES IN THE NEW TESTAMENT

The types of the Old Testament did not pass away at the appearance of Jesus, but they came to their fruition instead. They blossomed in the Perfect One toward whom they had been pointing all the time. Aaron, therefore, should find his antitype in the New Testament; and his sonsthe common priestsshould also discover their antitypes in this new and better covenant. And according to the Gospels and the Epistles, it is so.

Christ is the Great High Priest. That is what the Apostle meant in the text of this nightIf therefore perfection were by the Levitical priesthood * * what further need was there that another Priest should rise after the order of Melchisedec?

In what respects was Christs priesthood after the order of Melchisedec? Two or three! He sprang from the royal tribe of Judah, and not from the sacerdotal tribe of Levi. As Melchisedec came from a house of kings, and not from a house of priests, so Christ was not only Priest, but He was King also.

But perhaps the most striking symbol of Christs priesthood is found in the circumstance that, so far as human knowledge went, Melchisedec was without beginning or end of days; and Christ, the Son, is consecrated to the priesthood for evermore.

It would be an easy thing to rehearse the arguments showing the deficiencies of the Old Testament priesthoodsinful man who must offer sacrifice for himself; who, by his own sins might fail with the Father; by whose death the office might be empty, and by whose apostasy the people might be misled. But all this is so well believed that argument is not necessary. The whole people rejoice that God has removed that sort of priesthood, and has put into the place of the Old Testament office of high priest His perfect, never-failing Son, who is without spot or stain, or any such thing, with whom no wickedness obtains, who is alive for evermore, and whose prayers are always heard in Heaven; who enters not once a year into the holy of holies to make intercession for us, but who sat down on the right hand of the Majesty on high, there to talk with the Father face to face concerning His erring children, and to make intercession in their behalf that always avails.

In The Faith of Our Fathers, Cardinal Gibbons insists that a priest should not be eminent for his learning only, but more conspicuous for his virtues because he is expected to preach more by example than by precept. And St. Chrysostom says concerning the sacrament of the Lords Supper, Purer than any solar ray should that hand be which divides that flesh, that mouth which is filled with spiritual fire, that tongue which is purpled with that awful Blood.

If Chrysostom is right in his demand upon the high character of the priesthood, God pity the people who have put their trust in stained clergy, for what one of them ever measures up to that high demand; and how many of them have not only fallen below it, but into the grossest iniquity?

There is but One who can meet that demand, and He is indeed the Great High Priest, without spot or blemish, or any such thing.

Again Cardinal Gibbons says of the priest, As judge of souls he must know when to bind and when to loose, when to defer and when to pronounce sentence of absolution. If nothing is so disastrous to the republic as an incompetent judge, whose decisions, though involving life and death, are rendered at haphazard, and not in accord with the merits of the case, so nothing is more detrimental to the Christian commonwealth than an ignorant priesthood whose decisions injuriously affect the salvation of souls.

If there is one thing for which a man ought to be more profoundly grateful than another, it is that he was neither born nor brought up under the system which teaches that the salvation of souls was put into the power of any erring man, in contradiction to the whole Scripture which makes Jesus the sole judge and arbiter in this high realm.

Ah, it is blessed to turn away from such sophistry to what the Scriptures have to say upon this subject; to read of Christ, He ever liveth to make intercession for us (Heb 7:25); to hear Christ say, Because I live, ye shall live also (Joh 14:19); to follow the pen of the Apostle Paul, If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life (Rom 5:10), and, in the chapter just following the words of our text, to find,

For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer (Heb 8:3);

and again,

But Christ being come a High Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building;

Neither by the blood of goats and calves, but by His own Blood He entered in once into the holy place, having obtained eternal redemption for us.

For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us (Heb 9:11-12; Heb 9:24).

A man must miss the entire significance of the Old Testament priesthood if he fail to see that there was but one high priest at a time. And if Christ be the High Priest of the New Testament, as there was but one type, so there can be but one antitype.

A man must miss the entire significance of the Old Testament if he fail to see that only the high priest could appear on the day of atonement to perform the function of absolution; and as that office belongs to the type in the Old Testament, so it belongs to the antitypeJesus Christin the New Testament; and He only hath power on earth to forgive sins.

But as there was a second order of priests in the Old Testament so there is a second order in the New.

Christians are the New Testament antitypes of the Old Testament common priests. And when I speak of Christians I mean all of Gods people, without reference to whether they belong to clergy or laity; whether they be mighty or weak, bond or free, they are all priests unto God.

Ye shall be unto Me a Kingdom of priests, said the Lord, as He looked into our era. Isaiah, writing by inspiration, declares, Ye shall be named the priests of the Lord.

And the great Apostle Peter, said, concerning the household of faith, Ye are** a royal priesthood. Pauls teaching touching this priesthood you have heard already in this Epistle to the Hebrews; and John puts into the mouth of all saints, Glory and dominion to Him that loved us, and washed us from our sins in His own Blood, because He hath made us kings and priests unto God. It was this same Apostle who declared concerning them that have part in the first resurrection, They shall be priests of God and of Christ.

Here is your antitype for your Old Testament common priests. They were a company ever increasing; thank God the Christians are the same. They came to their office not by self-exaltation, but by birth and Divine appointment; and we come into ours in the same way. They must be descendants of Aaronthe great high priest; we must be the children of Christthe High Priest of the New Testament, begotten unto Him by the Holy Ghost.

As the common priests of the Old Testament which met the Divine approval, were the children of Aaron, so if we would be priests of God and our Christ, we must come to that office by birth and birth alone. That is the meaning of Jesus words to Nicodemus, Ye must be born again.

I visited sometime ago in a family which had had a little child in it, a child that had been left at the door step, which they had taken in and treated as their own. They claimed that it was theirs by birth, and when it died they mourned it as though it were their own. You could give them no greater insult now than to suggest or even hint that it was not their own. But no possible care, no training or education could ever have so transformed that child as to make it theirs. You can adopt into your home a child of another; you can educate it, and adorn it until it excites your pride; but you can never impart your nature!

That is the process of generationthe heritage of birth. And today I know of no more serious error, no more soul-destroying teaching than that which tells men that they can be made priests of God by having the hands of prelates laid upon them. The divinely appointed priesthood never occurred after that manner, and it never can. You must be born into it; you must be the sons of the Great High Priest Himself.

Charles Spurgeon, speaking of the baptismal service of the state church in his country, says, When little children are brought to be sprinkled, certain god-fathers and god-mothers promise for them that they shall renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and so forth, and that they shall obediently keep all Gods holy will and commandments, and walk in the same all the days of their life.

To me, says Spurgeon, it seems as if they might as well promise that they shall grow up with Roman noses, auburn hair, and blue eyes, for they are just as able to make them do the one as the other.

So I think that those who have the hands of prelates laid upon them, and certain garments put upon them, and certain education given them, and then are sent out as priests in the world, and spoken of as clothed with power, might just as well be called kings, great nations assigned to them as their rightful territory, since the people who make the assertion could just as easily bring that to pass as they could the former claim.

Priesthood unto God is not a question of how you are educated, what you wear, what pretentions you make, or even what profession you choose it is a question of birth! If you are children of the Great High Priest you belong to the common priesthood; and if you are not born of God, nothing will help you or make you a priest.

Now let me remark furtherThe New Testament knows no other priesthood, save the high priesthood of Christ, and the common priesthood of all. If God had purposed any other He certainly would have made mention of it, and it is a significant fact that the priest is not so much as mentioned among the officials of the New Testament Church.

In view of the prominent part played by the priests in the Old Testament this omission requires explanation. Why is it, that, in connection with the organization of the Church at Jerusalem, reported in Acts 2, no priests are mentioned? Why is it that when the Word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith that they immediately doff their official robes, and never appear in that capacity again?

The only priests known to the New Testament in an official way, are those who are under the Law and in opposition to the Gospel. Should it not impress all priests of today as a strange thing that when the Apostle Paul wrote his Epistle to the Ephesians and spoke of the gifts which the ascended Christ bestowed upon men that he said, And He gave some, Apostles, and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, and omitted the name priests?

Some years since my attention was attracted by this subject, Priests Dethroned by Publicans. I looked up the discussion in the Review of Reviews and found it to refer to tax gathering. The writer was pleading that it was better to have the priests lay tribute upon the French people than the publicans. But I will tell you when the priest was dethroned by the publican, and that was when the publican went up into the Temple to pray, and smiting upon his breast cried to God, Be merciful to me a sinner.

That was the earnest of the New Testament truth that God would have men come directly to Him and receive absolution at His hands, as it is written, There is * * one Mediator between God and men, the Man Christ Jesus.

As Charles Spurgeon says, Why should we set up other mediators, and go to them for absolution, when our Lord Jesus receives all who come to Him? See you in the New Testament any trace of such assumptions on the part of Gods ministers? Does the Gospel say, He that believeth and is baptised shall be saved, if absolved by a humanly-appointed priest? Believe on the Lord Jesus Christ, and thou shalt be saved, is the Gospel according to the Scriptures!

Confess to the priest and thou shalt be forgiven, is the Gospel of the Vatican.

Everywhere the Scripture calls man to come into personal contact with his reconciled God in Christ Jesus. The first resolution of the awakened sinner is, I will arise and go to my Father.

It is not, I will arise and go unto the authorized minister or, in fact, to any human being; it is not, I will resort to sacraments and ceremonies; but I will arise and go to my Father. In fact the whole object of the Gospel is to bring us near to God in Christ Jesus, and to put down every interposing medium. He who rent the veil of the Temple has ended this priestly business.

Now a few words on another phase of this subject and my address ends:

THE SIGNIFICANCE OF THE STEPS IN CONSECRATION

There were seven steps divinely appointed for the consecration of the priests of the Old Testament:

First, He must be presented before the congregation. What a type this of the fact that no man is to live the life of a secret disciple. You who are to be made a kingdom of priests unto Him are to come out boldly for Him.

I have little or no faith in those people who will whisper into my ear their confidence in God, but who are ashamed to declare it before the crowd. What does Jesus say? Whosoever shall confess Me before men, him shall the Son of Man also confess before the angels of God: but him that denieth Me before men shall be denied before the angels of God. What did Paul pen in his Epistle to the Romans?

The Word is nigh thee, even in thy mouth, and in thy heart; that is, the Word of faith, which we preach;

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.

For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

For the Scripture saith, Whosoever believeth on Him shall not be ashamed (Rom 10:8-11).

The second step, He was to be washed with clean water. It was a ceremony calculated to show the necessity of holiness. No spot or stain of sin, no mark of defilement is to be found upon Gods own. Even as in the New Testament we see God requiring the washing of regeneration, and renewing by the Holy Ghost, shed now so abundantly through Jesus Christ our Saviour, and symbolized so strikingly by the divinely appointed ordinance of baptism in the Name of the Father, Son and Holy Ghost.

Yet our washing is not a mere external rite, as one has said, but inward grace, the answer of a good conscience toward God. Beloved, the blessing of baptism is found in what it symbolizes death to sin, burial with Jesus Christ and resurrection to walk in newness of life with Him. This is the true washing; this is the true cleansing of the Christianthe man who proposes to come into the very presence of God. And this is the meaning of the Apostles wordsIf we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.

In the third place he must be robed in royal attire. What was that but the symbol of the fact that as Jesus was holy, undefiled, separate from sinners, so His children are to keep themselves unspotted from the world? And we can never forget how John has interpreted for us what would otherwise have been a difficult passage, For the fine linen is the righteousness of saints.

I wonder sometimes if men appreciate what it means to be clothed upon with the righteousness of Christ? Robert Murray MCheyne writes concerning a meeting which he was holding in Scotland: The Lord added to the Church daily such as should be saved! A young woman was with me tonight in great distress. She said, I have a wicked heart within me that would sink a world. I said, I am thankful to hear you complain of your wicked heart, dear friend; it is unsearchably wicked. There is not a sin committed on earth or in hell but has its spring and fountain in your breast and mine. You are all sin: your nature is sin, your heart is sin, your past life is sin, your prayers are all sin. Oh, that you would despair of being righteous in yourself! Then take the Lord Jesus for your righteousness. In Him is no sin. And He stood for us, and offers to be your shield, your way to the Father. You may be righteous in Christ with a perfect righteousness, broad as the law, and pure as the light of Heaven. If you had an angels righteousness, you might well lay it down, and put on Jesus. The robe of a Blood-washed sinner is far whiter than that of an angel.

Jesus, Thy robe of righteousness My beauty is, my glorious dress;Mid flaming worlds, in this arrayed,With joy shall I lift up my head.

This spotless robe the same appears When ruined nature sinks in years;No age can change its glorious hue;The robe of Christ is ever new.

O let the dead now hear Thy voice;Now bid Thy banished ones rejoice;Their beauty this, their glorious dress,Jesus, the Lord, our Righteousness.

And then there was the complete consecration, symbolized by the blood stain upon the ear, the right thumb, and the great toe of the right foot.

God is not content to have men merely accept Jesus for the sake of being saved; God calls men to service. The Church has in it already too many who have accepted it as a hiding place, when, in fact, God has appointed it as a field for service. The true Christian is not so much concerned as to whether he is to get to Heaven, as he is with how much he may accomplish while on earth.

And he was to be anointed with oilsymbol of the baptism of the Holy Ghost.

He was to feed upon the lambtype of the great truth that every Christian finds in Christ his Bread of Life.

And he was to abide seven days before he entered upon his dutiesmarvelous suggestion of the great need of waiting before God, until by meditation and prayer, we are fitted for the life to which He has called us.

Seven essential steps they were indeed. And yet not more essential than for any man who would now be saved and become a servant of Him who gave His Son that we might be redeemed.

This is a great life to which God is calling men, a life of purity and a life of power. I wonder tonight how! many there are here who propose to accept the proffer of the High Priest and receive absolution from sin, and be empowered for service. Remember He has said that if we confess our sins, He is faithful and just to forgive us our sins, md to cleanse us from all unrighteousness. That is the word of your Priest! Go to Him! Tell Him all your heart! Get your pardon! Receive your cleansing!

And the same Great High Priest holds also in reserve for the saved, the baptism of the Spirit, and is more willing to give the Holy Spirit to them that ask Him than earthly parents are to give good gifts to their children.

All, therefore, that the sinner needs to make him an efficient servant is with the Son of God, the pontiff of the soul!

Link your life with His. Begin this moment not only to be His son through surrender, but His fellow-laborer through service. And then you Will find your life so sweetly linked with His that you can say with Rowland Hill, the great pastor of Christs Church:

When I am to die, receive me, to cry,For Jesus has loved me, I cannot tell why,But this do I find, we two are so joined,Hell not be in Heaven and leave me behind.

Fuente: The Bible of the Expositor and the Evangelist by Riley

D.

He is a sinless priest. Heb. 7:26-28.

Text

Heb. 7:26-28

Heb. 7:26 For such High Priest became us, holy, guileless, undefined, separated from sinners, and made higher than the heavens; Heb. 7:27 Who needeth not daily, like those high priests, to offer up sacrifices, first for His Own sins, and then for the sins of the people: for this He did once for all, when He offered up Himself. Heb. 7:28 For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore.

Paraphrase

Heb. 7:26 Now such an High Priest as Christ was suited to our exigencies, who being holy in affection, harmless in conduct, undefiled by those with whom He conversed, separated from sinners, and higher than all the inhabitants of the heavens, the angels;

Heb. 7:27 He hath not, like the Levitical high priests, need from time to time to offer sacrifices, first for His Own sins, and then for the sins of the people. For Himself He offered no sacrifice; and for the sins of the people He offered sacrifice only once, when He offered up Himself.

Heb. 7:28 The sons of Aaron needed to offer sacrifice for themselves, because the law constituteth men high priests who are sinners; but the declaration of the oath, which happened after the law was given, constituted the Son an High Priest, Who is perfectly fitted for executing the office for evermore, by His absolute freedom from sin, and by His endless life.

Comment

For such a high priest became us

The writer says we ourselves needed such a high priest, and he became all that we needed, Became us probably refers to the partaking of Christs human flesh with us in order that we might partake of his salvation.

holy

The word holy means godlike, pious, devout.
The Levitical priesthood was sometimes corrupt.

a.

Greedy. 1Sa. 2:13-17.

b.

Drunken. Isa. 28:7.

c.

Profane and wicked. 1Sa. 2:22-24.

d.

Unjust. Jer. 6:13.

e.

Corrupters of the law. Isa. 28:7; Mal. 2:8.

f.

Slow to sanctify themselves for Gods service. 2Ch. 29:34. Christ offered himself without spot or blemish, Heb. 9:14.

guileless

It is also translated harmless.

a.

The cleansing of the temple at first seems an exception, but note that He did no one harm.

b.

No evil intent was intended.

Guileless means without malice or ill will to anyone.

a.

The prayer on the cross proved it.

b.

His compassion on earth proved it also.

Guile means deceitfulness, cunning. Guileless means that one is without these traits.

undefiled

Priests could be disqualified for sin or some blemish, but Christ was not defiled. The devil tried to defile Him with sin, but He refused.

separated from sinners

He ate with them, which brought criticism, but He was separate. Mat. 9:10-13; Mat. 11:19.

Heb. 4:15 : He was tempted in all points like as we are, yet without sin.

a.

Although He ate with sinners, yet He cannot be named among them.

b.

His flesh did not see corruption as does that of sinners.

At the right hand of God, He is separated from sinners.

and made higher than the heavens

Other expressions that are similar:

a.

Eph. 4:10 : He is exalted far above all heavens.

b.

Eph. 1:20-21.

The idea is to show His supremacy over all creation. This exaltation does not change His affections.

who needeth not daily like those high priests

The high priest was officially the head of the priesthood, and was responsible for the daily sacrifices. The contrast is found between daily and one sacrifice.

to offer up sacrifices first for His Own sins

The method of sacrifice:

a.

The victim was brought to the north side of the altar of burnt offering, and there the sinner was required to lay his hand upon its head and kill it. Lev. 1:4-5; Lev. 3:2; Lev. 3:8; Lev. 3:13; Lev. 4:4.

b.

If the whole congregation sinned, the elders were required to act as their representatives. Lev. 4:15.

c.

On the day of Atonement, the high priest performed this. First he offered a young bullock for himself and his house. Lev. 16:11-16.

The earthly priest had his own sins to concern him as well as the peoples sins who were under him.

for this He did once for all

Christs sacrifice reaches out to all men everywhere. This sacrifice is so complete that it needs no repetition.

when He offered up Himself.

Here is the superiority of Christ over every high priest. This is only a part of it. God delivered up Christ.

Act. 2:23 : Him being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay.

Christs sacrifice of self was sufficient. Remember, Christ laid down His life.

a.

Joh. 10:15-18.

b.

Joh. 13:37.

For the law appointeth men high priests

Their place was not assumed, but came by appointment. Exo. 29:44; Num. 3:3, The tribe of Levi and the house of Aaron, of course, were men of human frailty.

having infirmity

The priests were not always ideal, but wicked, proud and ambitious.

Aaron, the first priest, made a golden calf and encouraged the people to worship idols, Exo. 32:1-19.

They were to be perfect physical specimens, however.

but the word of the oath which was after the law

David spoke after the law, being second king of Israel, which dispensation followed the judges. This oath is found in Psa. 110:4.

appointeth a Son perfected forevermore

Although Christ was compassed by trial, temptation and difficulties, we see no infirmity in Him. He now accomplishes the will of God forevermore.

Study Questions

1264.

Is drawing near equivalent to Christian growth? Php. 3:14.

1265.

If we cease to grow, are we failing to draw nigh?

1266.

In Heb. 7:26-28 what is Pauls main discussion?

1267.

How do you explain became us?

1268.

Would it refer to Christs partaking of human flesh?

1269.

Does it mean that He became like us or for us?

1270.

Define this first attribute of Christ.

1271.

Was this true of the priests of Christs day?

1272.

What sins were the priests guilty of in Old Testament times? 2Ch. 29:34. Cf. 1Sa. 2:13-17; Isa. 28:7; Jer. 6:13; 1Sa. 2:22-24; Mal. 2:8.

1273.

What can be said of Christs sacrifice in regard to holiness? Cf. Heb. 9:14.

1274.

What is meant by guile?.

1275.

Define guileless.

1276.

What other word is found in some versions?

1277.

If it means harmless, was His cleansing of the temple an exception?

1278.

Did Christ ever prove that He was without ill will?

1279.

What did His compassion show?

1280.

What did His prayer on the cross reveal?

1281.

What attempts were made to defile Him?

1282.

How did the Jews try to defile Him?

1283.

How did the apostles unconsciously try to do it?

1284.

With what is man defiled?

1285.

When did this separation take place?

1286.

Did He separate Himself from sinners while on earth?

1287.

Did men misunderstand Him for associating with sinful people? Cf. Mat. 9:10-13; Mat. 11:19.

1288.

Do we face such situations today?

1289.

What is meant by heavens?

1290.

Is this verse referring to location or rank?

1291.

See what Eph. 4:10 and Eph. 1:20-21 have to say.

1292.

Quote Peter on Pentecost when he dealt with a similar thought.

1293.

In what way is Christ higher?

1294.

Does this exaltation show. His supremacy over the earth and heavens?

1295.

What contrast is there with the word daily?

1296.

What, officially, was the duty of high priests of men?

1297.

How did the high priests go about making sacrifices for themselves?

1298.

How did the high priest go about making sacrifices for other individuals?

1299.

How did they make the sacrifices for a congregation?

1300.

Did Jesus have to sacrifice for Himself? If not, why not?

1301.

What is the significance of He did once?

1302.

How universal is His sacrifice?

1303.

Does all mean all men of all races?

1304.

Why did mans sacrifice need repetition?

1305.

When he offered himself, was this in contrast to Old Testament priestly sacrifices?

1306.

It says that he offered up himself. Do all the scriptures speak thus? Cf. Act. 2:23.

1307.

Did Christ lay down His life, according to other verses? Joh. 10:15-18; Joh. 13:37.

1308.

What did Jesus say to Peter that would prove that Christ was laying down His life when Peter had a sword?

1309.

What did Jesus say to His disciples who tried to keep Him from Jerusalem?

1310.

What is the significance of the word law? What law? How did men get to be priests? Cf. Exo. 29:44; Num. 3:3.

1311.

How may we explain priests having infirmities, when they were to be perfect specimens?

1312.

Do you think that preachers ought today to be good specimens physically, mentally, spiritually?

1313.

What does the word infirmity mean?

1314.

Did Aaron ever show a lack of strength of character?

1315.

What is meant by the oath which was after the law?

1316.

Where is the oath found?

1317.

Who spoke it? What is the date for David?

1318.

Did Jesus ever show any weakness of resolution?

1319.

Was His prayer in the garden an indication of infirmity?

1320.

What shows Him to have been above weakness in resolution in His prayer on the cross?

1321.

What is His appointment in this verse?

1322.

How could He be appointed a Son?

Fuente: College Press Bible Study Textbook Series

(26) For such an high priest.Better, For such a one also became us as (our) High Priest. Such a priest as has been portrayed was the High Priest that befitted usno one less exalted could have met our necessities. The added words carry the description farther still. The thought of high priest immediately brings to mind the annual Day of Atonement, to which belonged the characteristic ministration of the high priest. As we read the following words we cannot doubt their direct reference to the ceremonial observances of that day.

Holy.Not the word of Heb. 3:1, but a word seldom used in the New Testament (except in quotations), though of frequent occurrence in the LXX. (as in Deu. 33:8; Psa. 4:3; Psa. 16:10; Psa. 132:9; Psa. 132:16): the idea contained is that of holy purity. The next word may denote either freedom from malice or evil, or freedom from guile (Rom. 16:18); the former meaning is more likely here. The three words, denoting personal purity and innocence and freedom from all pollution of sin, present the idea of which the ceremonial purity of the high priest was the type. Seven days before the Day of Atonement the high priest left his house and took up his abode in the Temple, that, thus separated from men and things unclean, he might when the day arrived be found free from all defilement; five washings and ten purifications were required of him on the day itself.

Separate from sinners.These words may be understood in two waysas connecting themselves either with what goes before or with the following words. If they extend the idea expressed by undefined, they point to the perfect sinlessness of our Lord, who lived amongst sinners and yet was ever separated from their sinnot needing external separation to preserve Him from pollution. If this member is to be joined with the following, it points to the complete severance which now exists: our exalted Lord is for ever removed from a life in the midst of transgressors. The latter view receives some support from Heb. 9:28, but is on other grounds less probable. With the concluding words comp. Heb. 4:14; Heb. 8:1; Eph. 4:10.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

26. Such a high priest became us Is he not, in the power of his sacrifice and the perpetuity of his intercession, just the high priest we human sinners need?

Holy sinners A beautiful delineation of the sinlessness of Jesus, an ideal so perfectly maintained throughout the New Testament.

It was an ideal above the powers of the writers or of the age to fabricate. It was impressed upon the mind of the Church, in the fulness of its beauty, by the living, divine Reality himself. Thus perfect it became him to be, as our ultimate model; but here, especially, it is commemorated as the condition of the perfectness of his expiation, as shown next verse.

Higher than the heavens Note on Eph 4:10. However perfect his human character, it would not avail could he not appear in heaven for us.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens, who does not need daily, like those high priests, to offer up sacrifices, (first for his own sins, and then for the sins of the people), for this he did once for all, when he offered up himself.’

Summing up then he describes the superiority of Jesus to earthly High Priests. What He is in His very nature and in His continual behaviour shows that He is the kind of High Priest that we need, that He is ‘becoming’ to us. That He fits in with our requirements. And this is so for the following reasons.

1) He is holy (hosios). Completely godly, uniquely separated to God and pleasing to Him, untouched by sin, completely acceptable and perfect. See Act 2:27; 1Ti 2:8; Tit 1:8, and compare 1Pe 1:15 (although there the Greek is hagion);

2) He is guileless. Innocent, without deceit, without dissimulation, without guile, totally true.

3) He is undefiled. Untouched by the defilement of the world or of sin, having kept Himself from evil. Religiously and morally pure.

4) He is separated from sinners. Standing out on His own as uniquely different from and separated from us in behaviour, attitude and purpose, He has no part in man’s rebelliousness or failure. He is totally blameless. He is the perfect ‘second man’, crowned with glory and honour as man, and totally without sin.

In mind in the idea of separation from sinners may be the fact that the High Priest would separate himself from all possible taint preparatory to great feasts. So did Jesus separate Himself from all that could defile, but with the difference that Jesus was permanently separated from all taint from the beginning. He did it from birth. And He alone could not be rendered unclean, either by touching the dead (Luk 8:54 compare Luk 7:14), or touching the leper (Mar 1:41), for He was above death and above disease. They vanished at His touch.

5) He is made higher than the heavens (see Heb 4:14; Heb 8:1). As Man He is exalted to the highest degree, raised above all angelic powers (compareEph 1:19-22), receiving the final glory and honour with which He had been crowned (Heb 2:9), set above all things with all subjected to Him (Heb 2:8). He has received as Man the unique place at God’s right hand as God’s viceroy and High Priest (Heb 8:1). His intercession for us is thus authoritative, personal and perfect and is by One Who sits there for us, awaiting the day when we share His throne (Rev 3:21).

6) He is pure and sinless and therefore has no need to offer sacrifices for Himself. He needs no cleansing, no vindication, no defence (Heb 4:15; 2Co 5:21; 1Pe 2:22; 1Jn 3:5). He is totally acceptable to God in what He is as perfect man and perfect God and perfect sacrifice.

7) He has made a once-for-all sacrifice for sins, when He offered up Himself. He has made the totally acceptable offering of Himself which is sufficient to cover all sin, in all ways, for all time, for all who respond to Him (see Heb 1:3; Heb 9:28; Heb 10:12-14).

Thus is He equipped in every way to act as our High Priest.

‘Who does not need daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people.’ For He does not have first to be concerned about His own sins. These words ‘to offer up sacrifices’ cover all offerings and sacrifices, from the regular daily offerings, and the voluntary daily offerings and sacrifices, through all the multitude of offerings and sacrifices throughout the year, to those of the great Day of Atonement. All were necessary to cover the sins of the High Priest and the sins of the people. The continual offering of ‘offerings and sacrifices’ was a never-ending round which unceasingly took up the services of the priesthood under the High Priest, in direct contrast to the once-for-all nature of Christ’s own sacrifice.

‘First for his own sins.’ This applies to each High Priest. Such an offering for the High Priest’s own sins was specifically required on the Day of Atonement but it was intrinsic in the daily offerings which were for all, including the High Priest. He represented the people, as having been drawn from among them, sinful as they were sinful. Thus the High Priest constantly had to offer sacrifices for himself, as he did also for the people. This whole statement thus covers all aspects of what the High Priest has to offer for both himself and the people. His offering for himself must logically come first, even if contained in one sacrifice for all, for without his being atoned for he could not offer sacrifices for others. Thus the daily sacrifices, which were for all, included him within them, and were seen as atoning for him first and then for them, something which found detailed expression on the Day of Atonement. He stood there on behalf of the whole people, which included himself.

‘To offer up sacrifices — for this He did once for all, when He offered up Himself.’ But in contrast, rather than being sinful and needing atonement, Jesus Christ was so blameless, so perfect, that without needing to deal with the problem of His own sins because He was without sin, He was able to offer Himself up as a sacrifice, as the means of ‘atonement’ (putting them at one with God) for others. That is, He offered Himself up for the sins of the people, as a means of purification (Heb 1:3) so that they might be cleansed, and as a means of propitiation (Heb 2:17) so that God’s aversion to their sin might be removed. For Jesus’ one offering of Himself as the one total and complete offering and sacrifice for sin was sufficient once-for-all, for all time, in all circumstances, to cover all possible sin and defilement, on behalf of all who believed in Him.

This last was not a sacrifice contrary to Jewish Law, even though it was not offered by levitical priests, for it was a type of sacrifice not catered for by the Law, one requiring a unique priest. Nor was the blood to be presented in the Temple, or in any earthly sanctuary. It was to be presented in Heaven (Heb 8:3; Heb 9:11-12). It therefore had to be offered by a priest qualified for the purpose, and thus necessarily not of Aaronic descent, for they were only appointed to act on earth. It required an eternal High Priest, One Who was perfected (Heb 7:28), for it was not in fact an offering that a levitical priest was qualified to offer. It was not prescribed by the Law. (If we wanted to be pedantic we could point out that in fact the Aaronic priests did offer Him up, for they handed Him over to the Roman authorities to do just that, and spoke of Him as ‘dying for the nation’ (Joh 11:50-51). But that is not what is in mind).

Fuente: Commentary Series on the Bible by Peter Pett

A Final Description of Jesus In His Status As High Priest ( Heb 7:26-28 ).

Having demonstrated that the priesthood of Jesus is older and of a higher level and of more value than that of Aaron the writer now caps his words by a description of Him as our great High Priest. He has previously established His greater priesthood. Now he applies the idea to Him as High Priest. He is a greater High Priest.

Fuente: Commentary Series on the Bible by Peter Pett

The writer concludes that Christ is the perfect High Priest:

v. 26. For such an High Priest became us who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

v. 27. who needeth not daily, as those high priests, to offer up sacrifice, first for His own sins and then for the people’s; for this He did once, when he offered up Himself.

v. 28. For the Law maketh men high priests which have infirmity; but the word of the oath which was since the Law maketh the Son, who is consecrated forevermore.

The various advantages which Christ Jesus enjoyed in comparison with the men that held office in the Old Testament, as priests under the old dispensation, force this conclusion: For such was the High Priest that became us, holy, innocent, uncontaminated, separate from sinners, and made higher than the heavens. Jesus was the only one that fully measured up to the needs of mankind. The priesthood of the Old Testament was imperfect, unsatisfactory in many respects, it could not secure for men the assurance of salvation, of reconciliation with God. But all imperfections are absent in the case of our great High Priest. He possesses perfect personal holiness, neither inherited nor actual sin being found in Him; He is innocent, guileless in His relation to men; He was never guilty of harming any man; no one could convict Him of sin; He was undefiled, uncontaminated, stainless in spite of all contact with the sinful world, without blemish in the midst of men that are full of blemishes; separate from sinners, now that He has finished His work of redemption and been removed from the visible world; and made higher than the heavens, into which He has entered through the veil, chap. 4:14; Eph 4:10. He has been exalted to the right hand of His Father; not only His divine nature, but also His human nature partakes of all the eternal power and Godhead. Thus “our High Priest has carried through all the confusion and turmoil and defilement and exasperation of life an absolute immunity from contagion or stain. He was with God throughout, and throughout was separated by an atmosphere of His own from sinners. ” (Dods.)

Owing to this excellence of Christ’s character, His office also has exceptional merit: Who does not have the need day by day, as the high priests, first to offer sacrifices for His own sins, then for those of the people; for this He did once, when He offered up Himself. Although the high priests of the Old Testament personally made the required daily sacrifices on only one day in the year, on the great Day of Atonement, offering first for themselves and then for the people, Lev 9:7-8; Lev 16:2; Exo 29:38-42; Num 28:3-8, yet they were responsible for all the ceremonies connected with the rites of the people. But all these things which they did personally year by year and through their assistants day by day, Christ was not in need of. For His own sins He had no sacrifices to bring, for He was sinless. And so far as those people were concerned whose sins He took upon Himself in offering up Himself as a vicarious sacrifice, He did that once and for all when He shed His holy blood, when He laid down His sinless life on Calvary. By the very nature of His sacrifice His offering could not be repeated, for its perfect and eternal worth rendered repetition superfluous. Eph 5:2.

That Christ is the one true High Priest is evident finally from His inherent perfection: For the Law appoints men as high priests that have weakness, but the word of the oath which came after the Law (appoints) a Son, who has been made perfect forever. The Mosaic system could at best provide and appoint only weak, sinful men for the office of high priest, for though they were descendants of Levi, they were but human beings and not made sinless by virtue of their office. But the word of the oath sworn by the Lord in the prophecy, Psa 110:4, being stated after the Law had been given, not only indicated that the Law needed revising and perfecting, but at the same time appointed the Son of God, Jesus Christ, who in the work of His office as High Priest was made perfect forever, being perfect in His own person, by virtue of His Godhead, from eternity. The perfectness of the Son was tested in contact with the sinful world and the many temptations which He was obliged to overcome as the representative of mankind; and therefore it was confirmed and sealed by His exaltation. Our High Priest, Jesus Christ, of our own flesh and blood, has gloriously stood the test of all the attacks He had to fight by reason of His humiliation, and therefore, in His human nature, has been exalted on high.

Summary

The inspired writer shows that Christ, as the fulfillment of Melchizedek’s type, as exalted above the imperfect Levitical priesthood, as being appointed by virtue of an oath of God, as the eternal Son of God, is the one perfect High Priest, whose sacrifice has everlasting value.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 7:26-28. For such an high priest became us, “For such an high-priest suited us,was proper for us,as was perfectly holy; that is, in a life quite pure; free from all sin, unpolluted.”The high-priest who was polluted in a legal sense under the Mosaic law, could not officiate.Separate from sinners: our Saviour conversed freely with sinners; Mat 9:10-13 and he professed it to be his business to bring them to repentance, by instructingthem in the doctrines of his divine religion. But then he did not partake with them in their sins;he did no sin: 1Pe 2:22. He kept himself separate from them in all such acts as gave men the denomination of sinners.Made higher than the heavens, is a sublime expression, which seems to be taken from Psa 4:6 and implies that our blessed Lord was in his nature infinitely superior to the noblest angels, and consequently an high priest infinitely preferable to the Jewish high-priests; nay, infinitely preferable evento Aaron himself. See ch. Heb 8:1. The apostle is speaking of high-priests as acting in the course of the anniversary expiation; and his argument is, that our High-priest being made higher than the heavens, has no occasion continually to offer sacrifice, first for his own sins, and then for the people’s sins; for this latter he did once for all, when he offered up himself a spotless and acceptable sacrifice to God. The word , once, or free for all, is clearly set in opposition to once every year; and therefore the construction should seem most natural, that as the high-priest was obliged to repeat every year his oblation, Christ had no occasion to repeat his at all; but he did what was necessary once for all, when he offered up himself. The pronoun, this is not to be extended to the whole of what is said in the former part of this verse, but only to the words for the people’s sins;for he himself was without sin, and therefore could not offer for his own sins, as the high-priest was obligedto do. Consider how the apostle’s argument stands in these two verses. He here asserts two things, which Christ had no need to do, though they were done by the Jewish high-priests; first, to offer sacrifice from time to time for his own sins,for he was holy, harmless, &c. and, secondly, to offer sacrifice from time to time for the sins of the people. The reason and evidence of the former he declares in Heb 7:28 for the law, &c. The for here must connect this with something that went before, which cannot be the last clause of Heb 7:27 it must therefore (as indeed the nature of the argument shews,) relate to his not needing to offer sacrifice for his own sins; for it is an assertion that he had none. The law made thosehigh-priests who have sinful infirmity, and consequently need to offer sacrifice for it; but the word of the oath which was in David’s time, and so since the giving of the law, maketh the Son an High-priest, who is perfected for evermore, living for ever in heaven, and who must consequently be for ever free from all infirmities. This connection seems very clear, and the clause for this he did once, when he offered up himself, should be read in a parenthesis; for the apostle designing to treat again of his offering for the sinsof the people, passes it over more slightly: (see ch. Heb 9:12 Heb 10:10-14.) and when he says, this he did once, This refers entirely to the nearest antecedent;the offering for the sins of the people. And as the word stands opposed to having infirmity, (that is, sinful infirmity, for which there was need to offer sacrifice,) it is much better rendered perfected, as in the margin,or free from all infirmities; and the expression, in this view, is nervous and strong,the Son who hath been perfected for ever; that is, “who is and was from all eternity the same divine, perfect, and holy person.”

Inferences.How transcendently excellent is the priesthood of Christ, as it is after the order of Melchisedec, and confirmed for ever by the oath of God himself! Melchisedec, as an extraordinary priest of the most high God, blessed Abraham, who paid tithes to the superior priest. But how much more eminent a Priest, as well as King of righteousness and peace, is the Son of God than Melchisedec! He was only in type what Christ is in reality, without beginning of days or end of life; without an earthly father according to the flesh, and without any mother according to his divine nature; and an eternal High-priest of such perpetual power and complete acceptance with his Heavenly Father, according to the energy of his immortal life, as supersedes the want of any other to make atonement either for believing Jews or Gentiles. And how different from, and incomparably more excellent is his priesthood, than that which was appointed by the law of a carnal commandment! He sprung, not from the tribe of Levi, but of Judah, which never had, by divine institution, any share in the high-priest’s office after the order of Aaron, who, and his sons, were merely mortal men, and in their turns died out of their office, and were succeeded by others of their line; and they all had sins of their own to atone for, before they could offer a sacrifice for the sins of Israel. But Christ being holy, harmless, undefiled, and separate from sinners, could have no occasion to offer any propitiatory sacrifice on his own account. And, as he never died out of his office; so, being made higher than the heavens, he continually and completely exercises it alone by himself, without any predecessor or successor in it. This change of the priesthood naturally brought on an abolition of the law to which it belonged, on account of the insufficiency of that law and priesthood to perfect the worship and happiness of the church; and introduced the gospel-state, which depends upon, and derives the most substantial efficacy from, the priesthood of Christ. What infinitely better grounds of hope have we in him, and in the gospel of the grace of God through him, than ever could have been had by the law! And with what humble confidence, and happy success, may the believing sinner now approach God in Christ! He is the Surety of the new covenant, to undertake with God his Father, that all requirements should be answered in order to a secure accomplishment of its great and precious promises for all his faithful saints; and he is able to save to the uttermost all that come unto God by him, since he ever lives as a righteous Advocate, to make intercession for them.

REFLECTIONS.1st, Thrice had the apostle quoted the testimony borne to the Son of God out of the Psalms, as an High-priest after the order of Melchisedec: of this remarkable person he here gives an account, and we may herein trace the resemblance that he bore to his great ante-type.

1. His name was Melchisedec, or king of righteousness, the figure of him on whose shoulders the universal government should rest, who, with the most distinguished rectitude, should administer the affairs of his kingdom, and is the author of everlasting righteousness to his faithful people.
2. He was king of Salem, that is of peace. So Christ is eminently the prince of Peace, having procured it for us by his blood, applying it by his Spirit, and setting up his throne of peace within our hearts.

3. He was said to be a priest of the most high God. So was Jesus consecrated to this office by his Father, and through his sacrifice alone can we obtain reconciliation and acceptance with God.

4. He blessed Abraham returning from the slaughter of the kings, as his superior. And as Abraham gave him a tenth of all, he must needs be a priest of a higher rank and order than Levi or Aaron who descended from this patriarch; and thus has our incarnate Lord a priesthood infinitely excelling the Aaronical, and of far more extensive influence, ministering in behalf of Gentiles as well as Jews.
5. Melchisedec’s original is entirely concealed; no mention is made of his father or mother, of his birth or death, of the beginning or end of his priesthood, that he might more strikingly represent the Son of God, who abideth a priest continually, and everlastingly to exercise his office on the behalf of his faithful peoples, without predecessor, partner, or successor, alone appearing before the throne, and ever living to make intercession for them.
2nd, To guard the Hebrews from their attachment to the abolished priesthood of Levi, and lead them to the great High-priest of their profession, Christ Jesus, he shews his surpassing excellence above Aaron or his sons. (1.) Because they being in Abraham’s loins, paid tithes to Melchisedec; and though commissioned afterwards to receive tithes of their brethren, yet virtually now, as included in their father, they paid tithes to this priest of God, and thereby acknowledged him as their superior who was but the type of our Lord. (2.) Because the less is blessed by the greater. And herein therefore Abraham himself, though favoured with such distinguished promises, was inferior to Melchisedec; and how much more must his sons that should descend from him be? and much more excellent still than they, must he then be, of whom Melchisedec was only the representative! (3.) They were all dying men, and the succession and descent of the sons of Levi are well known; but Melchisedec’s generation is concealed; we only hear of him that he liveth, as the figure of him who really hath an unchangeable priesthood, and actually lives for ever to intercede on the behalf of his faithful people.
3rdly, Had perfection been by the Levitical priesthood, so that the consciences and hearts of the worshippers had hereby been fully purged from sin; and had the state of the church under the legal dispensation been complete, there could be no need that a new and higher priesthood should afterwards be instituted after the order of Melchisedec, and not after the order of Aaron; and such a change of the priesthood implied a change of the whole ceremonial law, which was inseparably interwoven therewith: both the law and priesthood therefore were to be abolished, in order to introduce another dispensation, more excellent and glorious than the former, even that of the gospel. What such a change of the priesthood is made, is evident,
1. Because our Lord, the priest who should arise after the order of Melchisedec, sprung from the tribe of Judah, not from Levi, and therefore, according to the law, was forbidden to officiate at the altar.
2. The priesthood of Christ was of an entirely different nature from that of the sons of Levi. They were made after the law of a carnal commandment, which settled their succession, and appointed the rites of their consecration; and those who filled the office were dying men; but Christ is made an High-priest of a more excellent kind, after the power of an endless life, acting without either partner or successor, living to discharge his office in the behalf of his faithful people for ever and ever.

3. The efficacy of the gospel priesthood was far superior to that under the law, which was abrogated because of its weakness and unprofitableness, being insufficient to purge the conscience from guilt, or to secure unto the sinner holiness and justification to life, making nothing perfect; and was designed merely to lead us to Christ, that we might be justified and sanctified by faith in him. But Christ has brought in a better hope; his own sacrifice and ever-abiding priesthood give boldness, and access to God, and sure hope of favour and acceptance before him, to every believer.

4. The superior excellence of Christ’s priesthood appears in the manner of his consecration: the Levitical priests were made without an oath; but he, with an oath, to denote the immutability, efficacy, and eternity of his sacerdotal character. By so much was Jesus made a surety of a better testament, or covenant, having undertaken completely to answer all the divine requirements on the behalf of his faithful saints, that he might secure to them the accomplishment of all the promised blessings,a covenant far better than the Mosaic, both in the clearness of the light which accompanies its administration, and the extensiveness of its efficacy, as reaching to Gentiles as well as Jews.

5. The Aaronical high-priests, as mortal men, were many, succeeding each other, as death removed them from their office; but this glorious Person, whom Melchisedec typified, hath an unchangeable priesthood, that never passes from him, because he liveth for ever to discharge his sacerdotal functions; wherefore we may assuredly conclude that Jesus is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them; and therefore they can be in no circumstances of distress or danger, from which he cannot deliver them; while coming to God by him, they receive pardon, grace, and strength.

6. Christ appears transcendently glorious above all other priests, in his moral qualifications. For such an high-priest became us, and no other could have stood us in any stead, but one who is holy, harmless, undefiled, separate from sinners, both in nature and practice, and made higher than the heavens, in dignity above the angelic hosts, or rather, in purity of nature, excelling them. Who needeth not daily, as those high-priests of the Levitical order, to offer up sacrifices, first for his own sins, and then for the people’s, on the great day of atonement; for Christ, having no sin of his own to expiate, needed no sacrifice; and as to his faithful people’s iniquities, his one sacrifice was completely available: for this he did once, when he offered up himself without spot to God, as their infinitely meritorious propitiation. For the law maketh men high-priests which have [sinful] infirmity, and, being sinners as well as others, must offer for themselves as well as the people; but the word of the oath which was since the law, maketh the Son High-priest, who is consecrated for evermore, or perfected; who being in nature sinless and impeccable, never could need a sacrifice for himself; but, having offered one of eternal efficacy on the behalf of his faithful saints, lives for ever to plead it in the presence of God, that they might reap the unutterably blessed fruits of it to all eternity.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 7:26 . Proof for the actual existence of a high priest who is able in a perfect manner to procure salvation, since He ever liveth to represent in the presence of God those who believe in Him (Heb 7:25 ), derived from the meetness and adaptedness to our need of just such a high priest: for such a high priest (as had just been described, Heb 7:25 ) also beseemed us . begins no parenthesis, so that . . . were only “the continuation of a series begun with ” (Hofmann), nor is “ to be supplemented from Heb 7:22 ” (Woerner), nor does it serve for the introducing or preparing the way for the following predicates, . . . (Grotius, Tholuck, al .), but refers back to the characterization, Heb 7:25 ; while, then, with . . . a newly beginning further description of this so constituted high priest, or a further unfolding of the , follows, in such wise that the . . . thus attached is best rendered by: He, since He is holy , etc., beseemed us.

] also, i.e. exactly. See Winer, Gramm. , 7 Aufl. p. 408.

] holy or pure . In regard to the relation towards God . Comp. 1Th 2:10 ; Eph 4:24 ; 1Ti 2:8 ; Tit 1:8 . With the LXX. for the most part translation of , e.g. Psa 4:4 (3), Psa 16:10 (Act 2:27 ; Act 13:35 ), Psa 30:5 (4).

] free from , from craft and malice. In regard to the relation towards men. Chrysostom: ; , , (Isa 53:9 ).

] unstained by any kind of impurity. In regard to the relation towards Himself. Comp. Jas 1:27 ; 1Pe 1:4 .

] separated from the sinners, i.e. not: different from them by reason of His sinlessness (so the Peshito, separatus a peccatis; Vatablus, Calvin, Cameron, Carpzov, Owen, Bhme, Kuinoel, Stuart, Klee, Ebrard, Bloomfield, Kurtz, and others), but as is evident from the member immediately following withdrawn by His exaltation to heaven from all contact with the sinners, so that He cannot be defiled by them. As the Levitical priests in general, so must very specially the high priest preserve himself free from defilement (Lev 21:10 ff.); before the great day of atonement he must, according to the Talmud, spend seven days in the temple, apart from his family, in order to be secured against defilement. See Tract. Joma, i. 1. Comp. also Schttgen, Horae Hebraicae, p. 963 f.

] and (not “also” or “even,” as Hofmann contends) raised above the heavens, inasmuch, namely, as He , Heb 4:14 . Comp. Eph 4:10 : .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Heb 7:26-28 . Fourth point of superiority of the priesthood of Christ over the Levitical priesthood , in the form of an establishing of Heb 7:25 . The Levitical priests are sinful men, who need daily to offer for their own sins and the sins of the people; Christ is the sinless Son of God, who once for all has offered up Himself as a sacrifice.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V
As the sinless Son of God, Jesus Christ has once for all offered Himself in sacrifice for the sins of the world

Heb 7:26-28

26 For also [om. also] such an high priest [also] became14 us, who is holy, harmless, undefiled, separate [having been separated] from sinners, and made [become] higher than the heavens; 27who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once [for all], when he offered up himself. 28For the law maketh [constitutes, ] men high priests, which [who] have infirmity; but the word of the oath, which was since the law, maketh the Son, who is [hath been] consecrated [perfected] for evermore.

Heb 7:26. . The clause is constructed with exquisite rhetorical beauty. In place of which would have sprung naturally from the preceding, the author, with reference to the following discussion, changes the noun to , and then skilfully throws this over to the end of the clause, where it takes the reader by surprise. hardly harmless by which word our Eng. ver., also renders . The latter is properly guileless, the former, perhaps,=void of malice. Harmless is certainly too negative a term., having been separated, locally withdrawn, from sinners., not made, but becoming, viz: in His exaltation at Gods right hand.

Heb 7:27. , day by day, daily., by offering up.

Heb 7:28. emphatic, those who are mere men. him who is Sonthe art. omitted as Heb 1:1, , having been perfected.K.].

EXEGETICAL AND CRITICAL

Heb 7:26. For such an high priest, also, etc. refers back to the high-priest described in Heb 7:25; finds the reason of His existence in His adaptedness to our needs; emphasizes the naturalness and justness of such a reference; and the following predicates holy, etc., define the special traits of our Melchisedek High-priest: , with the LXX., a common translation of , refers to ones relation toward God; to His relations toward men; to His personal unceasing fitness for priestly service; . . . to His withdrawal from all disturbing contact with the wicked, Joh 7:32-36; Isa 53:8; not to His inward purity in His outward association with sinners during His earthly life (Ebr.); .. to that absolutely supraterrestrial, supramundane mode of existence which followed His exaltation.

Heb 7:27.Who hath no daily need, etc. , daily, day by day, cannot mean on a definite day in the course of the year, (Schlicht., Michael.), nor can it with be taken as indicating annual repetition=still ever and ever recurring, (Grot., Bhm., De W., Ebr.). It is supposed, therefore, with Calov, and the best older interpreters, by Bl., Thol., Ln., that the author, with his mind specially on the singleness and finality of the sacrifice of Christ, has in loose and inexact expression, blended the priestly sacrifices in general with the grand high-priestly sacrifice on the annually recurring day of atonement. They point, in support of the assumption, to the fact that the high-priest was not merely empowered to take part in the daily burnt offering as often as he chose (Mishn. Tract. Thamid VII. 3) but that he made frequent use of this privilege, particularly on Sabbaths, new moons, and festal occasions, (Joseph. Bell. Jud. Heb 7:5-6), and that the same is true of the daily incense offerings, to which there was ascribed an atoning significancy, Lev 17:11-12; Num 33:10, LXX. As this sacrifice would seem to have been originally offered morning and evening by Aaron in person, Exo 30:7; and the author of our epistle goes back in various ways, to the original institutions which were intended to be binding on all the generations of Israel, Exo 12:14; Exo 30:8, the words may admit this explanation all the more, as already Sir 45:14; Sir 45:16, the sacrificial service is designated generally as the service of Aaron, and also Philo (Ed. Mang. II. 321) calls the high-priest . Against Wieselers assumption that this passage attests a rite existing merely in the Egyptian temple of Onias, we have the decisive fact that also in the Jerus. Talmud, tr. Chagiga, II. 4, and in the Babyl. Talmud, tr. Pesachim, 57 a, it is said of the high-priest that he offers daily sacrifice (Del. Talmud. Studien XIII. in Rudelb. and Guer. Zeitschr. fr die luth. Theologie und Kirche, 1860, I 7:593 ff.). In like manner we may observe that, according to Philo, I. 497, in the daily sacrifices the priests offered a meat-offering for themselves, and the sacrificial lamb for the people. In this the and standing in relation to the daily offering, may find an explanation. We shall thus be under no necessity of referring the language exclusively to the high-priestly minhha, i.e, to the vegetable meat offering, which according to Lev 6:13-16, the high-priest has to offer from the day of his anointing, daily, morning and evening, and this not for the people, but as a matter of daily consecration for himself; and to lay the emphasis on the fact that this meat-offering is designated Sir 45:14; Philo, I. 497, 26; II. 321, 38; Joseph. Antt. III. 10, 7, as a , and is also mentioned by Origen (Homil. IV. in Levit.): See Lundius Jd. Heiligth, III. 9, 19, more recently Thalhofer: The bloodless sacrifices of the Mosaic Ritual, p. 139156. It may, however, well be urged that our author Heb 5:1, designates every sacrifice including the in the narrower sense, as a sacrifice made in its ultimate ground and purpose, . Only we must not deny that primarily the comparison of our passage with Heb 5:3, points certainly to a proper expiatory offering made by the high-priest , and that the sin-offerings following in succession suit no other day so well as the annual great day of atonement. The statements above made, however, show that we need not necessarily on this account yield our assent to the view of Hofmann (Schriftb. II. 1, 287, 2 Ausg. II. 1, 404), as is done by Riehm, Alford, and Delitzsch in his commentary: The comparison is not made between what Christ would have to do, and that which the high-priests have daily to do; but between that which the high-priests have to do, and that which Christ would have to do day by day. He would be obliged, inasmuch as ever new and perpetual expiation would be required, to do day by day that which he has now done once for all. Delitzsch remarks that this view is favored alike by the nicely chosen position of , and by the plural expression ; but he has retracted his concurrence (Rudelbach, Zeitschrift, 1860, I 7:595). Hofmann refers the to the whole expression , as also Schlicht., Grot., Hammond did, though with different special views, inasmuch as Hofmann regards as the antitype of the sin-offering presented by the High-priest , the supplication of Jesus in Gethsemane (Heb 5:7-8); while against all use of language, Schlichting understands by Christs infirmitates et perpessiones, Grotius understands by it the dolores assumed and submitted to by Christ as punishment for the sins of humanity, from which dolores He was only set free by death. Delitzsch, however, with the majority, refers it to the high-priestly . The Heb 7:28 introduces the reason, as lying in the fact of the case, for the above-mentioned relation of Christ to the Mosaic priests.

DOCTRINAL AND ETHICAL

1. The death of Jesus Christ on the cross is in its essential significance to be conceived as a voluntary self-sacrifice, corresponding to the purpose of God, yet not barely in the sense of a moral offering for the benefit of others, but as a vicarious sacrifice, expiating the guilt of sin for collective humanity, taking away the punishment of sin, and working reconciliation with God.

2. Its fitness for such a work this death derives from the character of the person, who is at the same time priest and victim, and unites in himself, and possesses in their truth and reality, all qualities which in the Levitical service are divided between priest and victim, and which there have but a mere symbolical efficacy.

3. The nature of this self-sacrifice of Christ excludes the continuance of the symbolico-typical priesthood and sacrificial service, just as its eternal validity and efficacy admits no repetition of this perfect sacrifice, and no substitution, or the offering of any other sacrifice of like dignity and importance with the Son, who is perfected forever.

4. The weakness which inheres in mortals is partly a creaturely limitation, partly an inborn sinfulness, partly a personal guiltiness. From this springs the partial nature of the legal high-priesthood, its purely symbolical significance, and the necessity of a plurality of persons relieving one another, and of actions which repeat themselves with special mutually supplementary acts. But within the Old Testament revelation itself, the promise of God, confirmed by His oath, points to the universal character, to the reality and to the efficacy of the atonement accomplished by the eternally perfected Son.

HOMILETICAL AND PRACTICAL

1. The character of the Priesthood of Jesus Christ, in its dependence on the nature of the person of the Lord.The sole and single high-priesthood of Jesus Christ, corresponds perfectly to the necessities of the human race, and to the revealed purpose and will of God.The weakness of men and the eternal perfection of the Son.Christ at the same time priest and victim.The causes of the sacrifice of Jesus Christ are: a. the sin of the world; b. the purpose of God; c. the loving obedience of the Son.The effects of the offering of Jesus Christ by Himself: a. on the perfection of His own person; b. on the relation of the world to God; c. on the character of the priesthood exercised by man.Wherein consists the preminence of the high-priesthood of Jesus Christ?

Starke:Preachers bear their treasures in earthen vessels. When they err let none be stumbled thereat; they are obliged also for themselves to bring the offering of repentance.Christ has made an offering once for all; by this we should and must abide; and thus it is to depreciate His sacrifice, to desire still daily to offer it as Popish priests assume and undertake to do.The sacrifice of Christ made once for all, serves us, as for the strengthening of our faith, so also for the cleansing of our walk, that we may abide therein and not draw back.Behold the ground of the efficacy and perfection of the single and final propitiatory sacrifice of Christ; He is the Son of God whom the Father hath raised from the dead, received into His glory, and placed at the right hand of His majesty.

Rieger:The depth of our need, and the loftiness of the purposes for which God has commenced His dealings with us, demanded such a High-priest as God in this One has prepared for us.Such a high-priest was necessary for us, who, with the purest zeal for the honor of God, could still in a becoming manner lead to Him a world full of sinners.Jesus has shown satisfactorily that He is at once a true friend of sinners, and from the heart an enemy of sin.

Heubner:The ground of the priestly dignity of Christ lies in His innocence, righteousness and holiness.The repetition of sacrifices was a constant reminder of the weakness and sinfulness of men.

Menken:Holiness in feeling and in conduct the Scripture ascribes to mortal men while they live in the flesh and on the earth, as it also demands of believers and righteous men, that they shall cherish in their heart, and evince in their life, holiness, not merely in the future but also in the present world. But it styles no mortal man perfect.

Footnotes:

[13]Heb 7:23.Instead of , we are to read with A. C. D. E., . Yet the Sin, has the words in the order first named.

[14][Heb 7:26.Instead of the bare we should read with A. B. D. E. , although Sin. has not the [ adds force and beauty to the clause, and is undoubtedly genuine. It is as if he said, not only do we have such an high priest, but such an one also became us.K].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2299
CHRIST, A SUITABLE HIGH-PRIEST

Heb 7:26. Such an High-priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

WITHOUT the Epistle to the Hebrews, we could never have understood the true scope of the Levitical law, much less its full accomplishment in the Lord Jesus Christ; we could never have ventured to trace such a correspondence between Melchizedec and Christ, or to lay such a stress on a variety of minute expressions in the prophetic writings as the Apostle does. And though we might easily have maintained the truth of our holy religion as founded on miracles and prophecies, we never could have silenced an unbelieving Jew so easily, as by the help of this epistle we are enabled to do.
The Apostle is here tracing the superiority of Christ and his priesthood, to all the priests, and their services, under the Levitical law. And, in the words before us, he observes, that no person, but one endowed as Jesus was, would have been sufficient for the necessities of fallen man. In confirmation of this sentiment, I will shew,

I.

What kind of an High-priest the Lord Jesus was

He is here compared with the high-priests under the law. Now, they were sinful creatures, like ourselves [Note: Heb 5:1-3.]: but of Jesus it is said,

He was perfectly holy
[In his own nature, he was holy; in the whole of his conduct, he was harmless; and though in the midst of an ensnaring and polluting world, he was undefiled: in no one act, word, or thought, did he ever, in the smallest degree, violate the perfect law of God. In him was no sin [Note: 1Jn 3:5.].]

He was, in all respects, separate from sinners
[In his very birth he was widely different from them: he came not into the world like other men: he derived not his human nature in a way of ordinary generation, but from the immediate hand of God. He was born of a pure virgin; and therefore, though born under the law, he was in no respect subject to the curse entailed on Adams posterity for the violation of it: nor did he inherit the taint and pollution which is, of necessity, transmitted to all who in a natural way descend from him.

In his life, too, he was separate from them: for though he sojourned amongst them, and was continually holding the most friendly intercourse with them, he never, in any degree, imbibed their spirit. He was as pure as the light itself, which is incapable of contamination from the things amongst which it shines.

In his death, also, he was altogether separate from them: for he voluntarily gave up his life; as he shewed, by speaking in a loud voice at the moment of surrendering up his soul to God [Note: Luk 23:46. with Joh 10:17-18.]: and he died also as a victim, an expiation for sin, even for the sins of the whole world [Note: Mat 20:28.].]

He was higher than the heavens
[He was so previous to his incarnation. From all eternity was he in the bosom of the Father [Note: Joh 1:18.], and had a glory with him before all worlds [Note: Joh 17:24.]. He was in a sense that the highest archangel never was, the Son of God, his only-begotten Son [Note: Heb 1:5.], whom all the angels of heaven worshipped [Note: Heb 1:6.]. He was the brightness of his Fathers glory, and the express image of his person [Note: Heb 1:3.]. And subsequent to his death, also, was he exalted far above all principalities, and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come [Note: Php 2:9-11. Eph 1:20-21.]: for he rose again, and went into heaven, and sat on the right hand of God, angels and authorities and powers being made subject unto him [Note: 1Pe 3:22.].]

In all these respects he was widely different from all the priests under the Levitical law
[They were taken from amongst their brethren, and compassed with the same infirmities as others; and received honour from, rather than conferred honour upon, the office they sustained; and could execute it only during a few short years of their existence upon earth [Note: Heb 5:1-2; Heb 5:4.]. Had He in any of these respects resembled them, he would not have been a suitable High-priest for us.]

To elucidate this, I will proceed to shew,

II.

Why such an High-priest alone became us

Had the Lord Jesus been an imperfect being, like the high-priests of old,

1.

He would have needed an offering for himself

[They were forced to offer a sacrifice first for their own sins, before they could hope for any acceptance in what they should offer for the sins of others [Note: Heb 5:3.]. But this was unnecessary for Him, because there was no spot of sin found in him. And this is the very particular which the Apostle, in the words following my text, specifies, as resulting from His spotless character: He needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the peoples. Having not the slightest imperfection of his own to atone for, he could atone for us, and intercede with God for us.]

2.

He would have had nothing that he could offer for us

[He could not offer slain beasts, because he did not belong to the tribe to which this office was exclusively assigned. From the tribe of Judah he sprang: and of that tribe nothing was said respecting priesthood [Note: ver. 13, 14.]. The law would have inflicted death upon him, if he had attempted to interfere with the duties of the Aaronic priesthood. As for his own body, he could not offer that; seeing it would have been polluted: and the law required that every sacrifice should be without spot or blemish. The paschal lamb was set apart four days before it was offered, on purpose that it might be thoroughly examined, so as to be found free from outward blemish: and, after it was slain, it was flayed, and laid open; so that the inwards also might be inspected, and be found perfect. Now such an offering must our Lord present: but, if any imperfection cleaved to him, he could not. No such impediment, however, was found in him; so that he could offer himself to God, as a Lamb without blemish and without spot [Note: 1Pe 1:19.].]

3.

He would not have corresponded with his type

[He was to be a Priest after the order of Melchizedec [Note: ver. 15, 17, 21.]. Now consider how great a man Melchizedec was: for even Abraham himself, and, in Abraham, all the Levitical priests also, offered tithes to him, confessing thereby their inferiority to him [Note: ver. 47.]. But, if Jesus was a mere man, he was inferior to Abraham, who, as being the father must be considered as the head, of the faithful. Being however such an one as we have before described, he was a worthy successor of Melchizedec. What Melchizedec was in a shadow, that was Jesus in reality, King of righteousness, and King of peace; without father (as to his human nature), or mother (as to his divine), without descent (having no direct successor); having neither beginning of days, nor end of life, but abiding a Priest continually [Note: ver. 13.].]

4.

He would in no respect have answered to our necessities

[All perfection must be in him, to enable him to atone for sin: and all power must be in him, to make that atonement effectual. Had either the one or the other been wanting, he would not have been capable of fulfilling that high office: but, possessing all these requisites, he is accepted of the Father, and is able to save to the uttermost all who come unto God by him [Note: ver. 25.].]

Improvement [Note: If this were the subject of an Ordination or Visitation Sermon, here would be an excellent opportunity for shewing what should be the character of the Christian Priesthood; and how holy, how separate from the ungodly, and how superior to the things of time and sense, every Christian Minister should be.]

Learn, then, from hence,

1.

What is the only means of acceptance with our God

[Is there a great High-priest over the house of God [Note: Heb 3:1.]? We must go to God through him. We must not attempt to approach God, except through this appointed Mediator. To think of looking for acceptance through any works of our own, or of uniting any works of ours with his meritorious sacrifice, would be folly in the extreme. Even when the blood of beasts only was presented in sacrifice, the offerer did not unite with it any thing of his own: how much less, then, can we add any thing to the sacrifice which our High-priest has offered! Let not the thought enter into your heart; or, if it enter, let it be discarded with abhorrence: for there is no High-priest, but he; no sacrifice, but his; no other name given under heaven, whereby any man can be saved, but the beloved, the honoured, the adored name of Jesus. Look to him, and you shall be saved [Note: Isa 45:22.]: look any where else, and you perish beyond a doubt.]

2.

How blessed a thing it is to live under the Christian dispensation

[Supposing a Jew were at this moment living at Jerusalem; and the temple were now standing, as richly furnished in every respect as in the days of Solomon. Suppose, too, that he had the cattle upon a thousand hills at his disposal; he could not offer unto God one acceptable sacrifice; because he could not find, upon the face of the whole earth, a Jew who could infallibly trace his pedigree to Aaron. If any other person should presume to officiate for him, in the place of the high-priest, he must instantly be put to death [Note: Ezr 2:62.]. Unhappy people! the only people upon the face of the whole earth, who are incapable of approaching God, in the way which they themselves think and believe to be right! But, Christians, blessed are ye; for you have an High-priest; and one, too, who is altogether suited to you, and sufficient for you. Rejoice in this; and know your privilege: and, having such an High-priest over the house of God, avail yourselves of the opportunity afforded you, drawing nigh to him with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, and your bodies washed (as) with pure water: and hold fast the profession of your faith without wavering: for (all the promises of God are yours; and) He is faithful that hath promised [Note: Heb 10:21-23.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

Ver. 26. Who is holy ] As the high priest of old, Lev 21:18 ; Exo 28:36-43 .

Harmless ] Without any birth mark.

Undefiled ] Free from actual pollution, without original blemish or actual blot,1Pe 1:191Pe 1:19 .

Higher than the heavens ] That is, than the angels, those heavenly courtiers, Dan 10:13 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

26 28 .] Further and concluding argument for the fact of Christ being such a High Priest: that such an one was necessary for us . This necessity however is not pursued into its grounds, but only asserted, and then the description of His exalted perfections gone further into, and substantiated by facts in his own history and that of the priests of the law ( Heb 7:28 ).

Fuente: Henry Alford’s Greek Testament

26 .] For such (i. e. such as is above described: retrospective, not prospective, as some have taken it. Then the following adjectives serve as appositional predicates, carrying forward , and enlarging on the attributes of our High Priest, which were already slightly touched ch. Heb 4:14-15 ) an High Priest was for us (emphasis on ) becoming also (on see above, ch. Heb 2:10 . The adds, and rises into a climax. ‘Nay, not only for all the above-mentioned reasons, but even for this’), holy (we have no other word to express , which yet is never by the LXX confounded with , the latter being the rendering of , the former ordinarily of . In the classical usage of , it seems primarily to be predicated of places and things : but Bleek is not correct when he says that it is seldom used of persons, for it is frequently so found in Homer, schyl., Eurip., Aristoph., Thucyd., Xen., Plato, al.: see Palm and Rost sub voce. It seems always to betoken, in such use, piety towards God ; and is in this sense often used with , just towards men : e. g. . , Isocr. p. 297 B: . , Plato, Legg. ii. p. 663 D. Here, we cannot help connecting it with the of Ps. 15:10, as the especial title of the incarnate Son of God, perfect in piety and reverent holiness towards His Heavenly Father), harmless ( ; . , . Chrys. It betokens simplicity, and freedom from vice or evil suspicion: see ref. Rom.), undefiled (reff.: not only from legal, but from moral pollution, in deed, word, and thought), separated from sinners ( ., from the whole race and category of sinners. This lets us into the true meaning, which is, not that Christ, ever and throughout, was free from sin (so Syr. (“separatus a peccatis”), Thl., Calv., Camero, Kuinoel, Klee, Ebrard, and many others), however true that may be, but (cf. next clause) that in his service as our High Priest, He, as the Levitical high priests in their service (Lev 21:10 ff.), is void of all contact and commerce with sinners, removed far away in his glorified state and body, into God’s holy place. So Grot., Bengel, Peirce, Tholuck, Bleek, De Wette, Lnem., Delitzsch. This expression exactly answers to that in ch. Heb 9:28 , where it is said that He shall come a second time : see there), and made ( advanced to be : cf. especially Joh 1:15 , . , says Thl., , . , ) higher than the heavens (see reff.):

Fuente: Henry Alford’s Greek Testament

Heb 7:26-28 . A summary description of the Melchizedek ideal priest, drawn in contrast to the Levitical High Priest, and realised in the Son who has been perfected as Priest for ever. Melchizedek is here dropped, and the priesthood of the Son is now directly contrasted with that of the Aaronic High Priest.

Fuente: The Expositors Greek Testament by Robertson

Heb 7:26 . . “ Such seems to refer to the Melchizedek character delineated in the preceding part of the chapter, or to all that was said of the nature and character of the Son from Heb 4:14 onward. The sense will not differ if it be supposed to refer to the epithets and statements that follow, for these but summarise what went before” (Davidson and others). But it must not be overlooked that (Heb 7:27 ) is one of the usual relatives after ( cf. Heb 8:1 , and Soph., Antig. , 691, ; cf. also Longinus, De Sublim. , ix. 2. So that Farrar’s statement on chap. Heb 8:1 , “ is prospective, is retrospective,” is incorrect), and that the adjectives , . . . prepare for and give the ground of the statement made in the relative clause. The sentence therefore reads: “So great a high priest as need not daily, etc., became us,” , not, as in Heb 8:1 , ( cf. Heb 4:14-15 ), because the writer wishes to draw attention to the needs of those for whom the priest was appointed [ emphatic] and his suitableness to those needs. We, being what we are, sinful and dependent on the mediation of others, need a priest in whom we can wholly trust, because He Himself is holy, separate from sinners, without human weakness. Westcott’s distribution of the terms is neat, although of doubtful validity. “Christ is personally in Himself holy , in relation to men guileless , in spite of contact with a sinful world, undefiled . By the issue of His life He has been separated from sinners in regard to the visible order, and, in regard to the invisible world, He has risen above the heavens ”. frequently in the Psalms, where it translates ] denotes personal holiness, while and express the idea of consecration. [See Trench, Synon .] Weiss, however, says: “ , ein Synonym von ” (Vulg., Psa 4:4 ; Psa 16:10 ) “bezeichnet die religise Weihe des Gottangehrigen” (Tit 1:8 , 1Ti 2:8 ). Peirce understands that here the word means “merciful”. But this is scarcely consistent with N.T. usage. , “innocent,” and frequently with the idea of inexperience which attaches to the English word [ cf. the definition which Trench, Synon. , p. 197, quotes from Basil; and see also the use of in Ps. 36:37, and of in Ps. 24:21. Its use in Jer 11:19 is significant, .] Here the word seems to point to that entire absence of evil thought and slightest taint of malice which might prompt disregard of human need. denotes His oneness with God, His oneness with His fellow-men. He is not separated from them, or rendered indifferent by any selfishness. Neither has His contact with the world left any soil; He is , “stainless,” and so fit to appear before God. Cf. the stringent laws regarding uncleanness and blemish laid down for the Levitical priests in Lev 21:1 ; Lev 22:9 . And as the high priest in Israel was not permitted to go out of the sanctuary nor come near a dead body, though of his father or mother (Lev 21:11-12 ), and as the later law enjoined a seven-days’ separation of the high priest before the day of Atonement (Schoettgen in loc .), so our Lord fulfilled this symbolic isolation by being in heart and life . If there is anything in the symbol, then this separation occurred before the sacrifice was made, and as a preparation for it, but almost all modern interpreters (Grotius, Bengel, “separatus est, relicto mundo,” Peirce, Tholuck, Bleek, Alford, Davidson, Rendall, von Soden, but not Milligan) refer the separation to His exaltation. “In virtue of His exaltation He is now for evermore withdrawn from all perturbing contact with evil men” (Delitzsch). Being co-ordinate with the previous adjectives, while the . is added by , it would seem that . refers to the result achieved by His earthly life with all its temptations. By the seclusion of the high priest it was hinted that before entering God’s presence the priest must be isolated from the contamination of human intercourse: there must be a period of quarantine; but our High Priest has carried through all the confusion and turmoil and defilement and exasperation of life an absolute immunity from contagion or stain. He was with God throughout, and throughout was separated by an atmosphere of His own from sinners. , “and made higher than the heavens,” which apparently has a meaning similar to Heb 4:14 , “We have a great High Priest who has passed through the heavens,” cf. also Eph 4:10 . It is not “and has been set,” but , has by His own career and character attained that dignity. It is by right, as the necessary result of His life, that He is above the heavens. “He is now become, strictly speaking, as to His mode of being, supra-mundane” (Delitzsch). [For the word, cf. Lucian, Nigr. , 25, , to show himself superior to gains.] “who does not need daily, like the high priests, to offer sacrifices first for His own sins, then for the people’s; for this He did once for all by offering Himself”. As shown by the relative, this is the main affirmation to which the preceding clauses lead up. The one offering of Christ is contrasted with the continually repeated offerings of the Levitical high priests; and His Sonship priesthood to which He was instituted by an oath is set over against the service of men who had first to be cleansed from their own defilements before they could sacrifice for the sins of the people. In the words , when (Heb 10:1 ) might have been expected, a difficulty has been found. It was on the Day of Atonement, once a year, that the high priest offered first for himself and then for the people, see Heb 9:7 . Accordingly, several interpreters, such as Bleek, Lnemann, Davidson, adopt the idea that the writer blends in one view the ordinary daily sacrifice and the sacrifice of the day of Atonement. Others again, as Hofmann, Delitzsch, Alford, maintain that the position of shows that it belongs only to [Christ], not to , so that the sentence really means: “Who has not need day by day, as the high priests had year by year”. Weiss renders this interpretation more probable by pointing out that the words have a reference to of Heb 7:25 . His intercession is continuous, from day to day, but in order to accomplish it He does not need day by day to purify Himself and renew His sacrifice. Cf. also the seven days’ purification of the high priest on entering his office, Exo 29:13-18 . , a phrase resulting from the carrying up of the sacrifice to the raised altar, and only found in Hellenistic, frequently in LXX. The more usual word in this Epistle (twenty times and frequently in LXX) is . “ properly describes the ministerial action of the priest, and the action of the offerer (Lev 2:14 , Lev 2:16 ; 6:33, 35), but the distinction is not observed universally; thus is used of the people (Lev 17:5 ), and of the priests (Lev 21:21 )” (Westcott). , as in Heb 5:3 , “they must first offer for themselves, because they may not approach God sin-stained; they must also offer for the people, because they may not introduce a sin-stained people to God” (Weiss). This, i.e. , offering for the sins of the people. But it must be borne in mind that this writer keeps in view that Christ also had a preparation for His priestly ministry in the sinless temptations and sufferings He endured, Heb 7:7-10 . The emphasis is on , in contrast to the , and the ground of the is given in , an offering which by the nature of the case could not be repeated, Heb 9:27-28 , and which by its worth rendered repetition superfluous. This difference between the new priest and the old is based upon their essential difference of nature, “For the law appoints as high priests men who have weakness,” which especially gives the reason, as in Heb 5:3 , why they must sacrifice for themselves. In Heb 5:3 the weakness is ascribed to the same source as here; the high priest is . In c. 5, however, the fact that the high priest is taken from among men is introduced chiefly for the sake of illustrating his sympathy: here it is introduced in contrast to of the next clause, which is thus raised to a higher than human dignity. For had this contrast not been intended, would have been used, and not . The law only made provision for the appointment of priests who had human weakness: the word of the oath (already explained in Heb 7:20-22 ), , “which [oath-swearing] came after the law,” and therefore showed that the law needed revisal and supplementing [“Debent posteriora in legibus esse perfectiora” (Grotius)]. It might have been argued that the Law coming after Melchizedek introduced an improved priesthood. It is therefore worth while to point out that the adoption of the Melchizedek priesthood as the type of the Messianic was subsequent to the Law, and consequently superseded it. [appoints], “a son who has been made perfect for ever”. , without the article, because attention is called to the nature of the new priest, as in Heb 1:1 . “Son,” in the fullest sense, as described in Heb 1:1-4 , and in contrast to . He also, though a Son, became man, and was exposed to human temptations, but by this experience was “perfected” as our Priest. Cf. Heb 7:7-10 . “For ever perfected” is directly contrasted with the sinful yielding to infirmity exhibited by the Levitical priests, and must therefore be referred to moral perfecting, as explained in chap. 5. This perfectness of the Son is confirmed and sealed by His exaltation; He is for ever perfected in the sense, as Grotius says, “ut nec morti nec ullis adversis subjaceat”. Cf. Heb 9:27-28 . The A.V. translates “consecrated,” which Davidson denounces, with Alford, as “altogether false”. But this translation at any rate suggests that it is perfectness as our priest the writer has in view; and the use of in Lev 21:10 and other passages cannot be thus lightly set aside.

Fuente: The Expositors Greek Testament by Robertson

Hebrews

THE PRIEST WHOM WE NEED

Heb 7:26

‘IT became Him to make the Captain of our salvation perfect through sufferings.’ ‘In all things it behoved Him to be made like unto His brethren.’ ‘Such an High Priest became us.’ In these three sayings Of this Epistle the historical facts of the gospel are considered as corresponding to or in accordance and congruity with, respectively, the divine nature; Christ’s character and purpose; and man’s need. I have considered the two former texts in previous sermons, and now I desire to deal with this latter. It asserts that Jesus Christ, regarded as the High Priest, meets the deepest wants of every heart, and fits human necessity as the glove does the hand. He is the answer to all our questions, the satisfaction of all our wants, the bread for our hunger, the light for our darkness, the strength for our weakness, the medicine for our. sickness, the life for our death. ‘Such a High Priest became us.’ But the other side is quite as true. Christianity is in full accordance with men’s wants, Christianity is in sharp antagonism with a great deal which men suppose to be their wants. Men’s wishes, desires, readings of their necessities and conceptions of what is in accordance with the divine nature, are not to be taken without more ado as being the guides of what a revelation from God ought to be. The two characteristics of correspondence and opposition must both unite, in all that comes to us certified as being from God. There is an ‘offence of the Cross’; and Christ, for all His correspondence with the deepest necessities of human nature, and I might even say just by reason of that correspondence, will be ‘to the Jews a stumbling-block and to the Greeks foolishness.’ If a message professing to be from God had not the discord between man’s expectations and its facts, a message so like a man’s would bear upon its front the evidence that it was of man. It a message professing to be from God had not the correspondence with man’s deepest wants, a message so unlike men would bear upon its front the evidence that it was not of God. So then, remembering the necessary complementary thought to this of my text that ‘such a high priest became us,’ there are two or three considerations springing from the words that I desire to suggest. I. The first of them is this – we all need a priest, and we have the priest we need in Jesus Christ. The outstanding fact in reference to human nature in this connection is that it is a sinful nature. We have all departed from the path of rectitude and have nourished desires and tastes and purposes which do not rend us apart from God, and between us and Him do interpose a great barrier. Our consciences need a priest, or rather they say ‘Amen’ to the necessity born of our sins, that there shall stand between us and God ‘a great High Priest.’ I need not elaborate or enlarge upon this matter. The necessity of Christ’s sacerdotal character, and the adaptation of that character to men’s deepest wants, are not only to be argued about, but we have to appeal to men’s consciences, and try to waken them to an adequate and profound sense of the reality and significance of the fact of transgression. If once a man comes to feel, what is true about him, that he is in God’s sight a sinful man; to regard that fact in all its breadth, in all its consequences, in all its depth, there will not want any more arguing to make him see that a gospel which deals primarily with the fact of sin, and proclaims a priest whose great work is to offer a sacrifice, is the gospel that he needs. In fair weather, when the summer seas are sunny and smooth, and all the winds are sleeping in their caves, the life-belts on the deck of a steamer may be thought to be unnecessary, but when she strikes on the black- toothed rocks, and all about is a hell of noise and despair, then the meaning of them is understood, When you are amongst the breakers you will need a life-buoy. When the flames are flickering round you, you will understand the use and worth of a fire-escape, and when you have learned what sort of a man you are, and what that involves in regard of your relations to God, then the mysteries which surround the thought of the high priesthood and sacrifice of Jesus Christ will be accepted as mysteries, and left where they are, and the fact will be grasped with all the tendrils of your soul as the one hope for you in life and in death. I do not care to argue a man out of his imperfect apprehensions, if he have them, of the mission and work of Jesus Christ. But oh, dear friends! you for whose blood I am in some sense responsible, let me plead with you this one thought – you have not taken the point of view from which to judge of the gospel until you have stood in the perfect rectitude of heaven and contrasted your blackness with its stainless purity, and its solemn requirements; and have looked all round the horizon to see if anywhere there is a means by which a sinful soul can be liberated from the dragon’s sting of conscience, and from the crushing burden of guilt, and set upon a rock, emancipated and cleansed. We need a priest because we are sinful men, and sin means separation in fact and alienation in spirit, and the entail of dreadful consequences, which, as far as Nature is concerned, cannot be prevented from coming. And so sin means that if men are to be brought again into the fellowship and the family of God, it must be through One who, being a true priest, offers a real sacrifice for the sins of the whole world. The new science of comparative religion has been made by some of its adepts to bear witness unfavorably to the claims of Christianity. A far truer use of it would be this – Wherever men have worshipped, they have worshipped at an altar, there has been on it a sacrifice offered by a purged hand that symbol seal moral purity. And all these are witnesses that humanity recognises the necessity which my text Affirms has been met in Christ. Some people would say ‘Yes! and your doctrine of a Christ who is sacrifice and priest, has precisely the same origin as those altars, many smoking with sacrifices to tyrannical gods.’ But to me the relation between the faiths of the world and the gospel of Christ, in reference to this matter, is much rather this, that they proclaim a want, and that Christ brings the satisfaction of it; that they with one voice cry, ‘Oh! that I knew where I might find Him! How shall a man be just with God?’ and that the Cross of Christ answers their longings, and offers the means by which we may draw nigh to God. ‘Such a High Priest became us.’ II. We may take another consideration from these words, viz. – We need for a priest a perfect man, and we have the perfect priest whom we need, in Jesus Christ. The writer goes on to enumerate a series of qualifies by which our Lord is constituted the priest we need. Of these five qualities which follow in my text, the three former are those to which I now refer. ‘He is holy, harmless, undefiled.’ Now I do not need to spend time in discussing the precise meaning of these words, but a remark or two about each of them may perhaps .be admissible. Taken generally, these three characteristics refer to the priest’s relation to God, to other men, and to the law of purity. ‘He is holy’; that is to say, not so much morally free from guilt as standing in a certain relation to God. The word here used for ‘holy’ has a special meaning. It is the representative of an old Testament word, which seems to mean ‘Devoted to God in love.’ And it expresses not merely the fact of consecration, but the motive and the means of that consecration, as being the result of God’s love or mercy which kindles self-surrendering love in the recipient. Such is the first qualification for a priest, that he shall be knit to God by loving devotion, and have a heart throbbing in unison with the divine heart in all its tenderness of pity and in all its nobleness and loftiness of purity. And, besides being thus the earthly echo and representative of the whole sweetness of the divine nature, so, in the next place, the priest we need must, in relation to men, be harmless – without malice, guile, unkindness; a Lamb of God, with neither horns to butt, nor teeth to tear, nor claws to wound, but gentle and gracious, sweet and compassionate; or, as we read in another place in this same letter, ‘a merciful High Priest in things pertaining to God.’ And the priest that we need to bridge over the gulf between us sinful and alienated men and God, must not only be one knit to God in all sympathy, and representing His purity and tenderness amongst us; nor must the priest that we need by reason of our miseries, our sorrows, our weaknesses, our bleeding wounds, our broken hearts, be only a priest filled with compassion and merciful, who can lay a gentle hand upon our sore and sensitive spirits, but the priest that we men, spattered and befouled with the mire and filth of sin, which has left deep stains upon our whole nature, need, must be one ‘undefiled,’ on whose white garments there shall be no speck; on the virgin purity of whose nature there shall be no stain; who shall stand above us, though He be one of us, and whilst ‘ it behoves Him to be made in all points like unto His brethren,’ shall yet be ‘without blemish and without spot.’‘It behoved Him to be made like unto HIS brethren.’ The priest of the world must be like the world. My text says, ‘Yes! and He must be absolutely unlike the world.’ Now, is this not a strange thing – this is a disgression, but it may be allowed for one moment – is it not a strange thing that in these four little tracts which we call gospels, that might all be printed upon two sides of a penny newspaper, you get drawn; with such few strokes, a picture which harmonises, in a possible person, these two opposite requirements, the absolute unlikeness and the perfect likeness? Think of how difficult it would be if it was not a copy from life, to draw a figure with these two characteristics harmonised. What geniuses the men must have been that wrote the gospels, if they were not something much simpler than that, honest witnesses who told exactly what they saw! The fact that the life and death of Jesus Christ, as recorded in Scripture, present this strange combination of two opposite requirements in the most perfect harmony and beauty, is in my eyes no contemptible proof of the historical veracity of the picture which is presented to us. If the life was not lived I, for one, do not believe that it ever could have been invented. But that, as I said, has nothing to do with my present subject. And so I pass on just to notice, in a word, how this assemblage of qualifications which, taken together, make up the idea of a perfect man, is found in Jesus Christ for a certain purpose, and a purpose beyond that which some of you, I am afraid, are accustomed to regard. Why this innocence; this God- devotedness; this blamelessness; this absence of all selfish antagonism?

Why this life, so sweet, so pure, so gentle, so running over with untainted and ungrudging compassion, so conscious of unbroken and perfect communion and sympathy with God? Why? That He might, ‘through the Eternal Spirit, offer Himself without spot unto God’; and that by His one offering He might perfect for ever all them that put their trust in Him. Oh, brother! you do not understand the meaning of Christ’s innocence unless you see in it the condition of efficiency of His sacrifice. It is that He might be the priest of the world that He wears this fine linen clean and white, the righteousness of a pure and perfect soul. I beseech you, then, ponder for yourselves the meaning of this admitted fact. We all acknowledge His purity. We all adore, in some sense of the word, His perfect manhood. If the one stainless and sinless man that the world has ever seen had such a life and such a death as is told in these gospels, they are no gospels, except on one supposition. But for it they are the most despairing proclamation of the old miserable fact that righteousness suffers in the world. The life of Christ, if He be the pure and perfect man that we believe Him to be, and not the perfect priest offering up a pure sacrifice for the sins of the whole world, is the most damning indictment that was ever drawn up against the blunders of a Providence that so misgoverns the world.

‘He did no sin, neither was guile found in His mouth.’ And, therefore, when we look upon His sufferings, in life and in death, we can only understand them and the relation of His innocence to the divine heart when we say: ‘Yet it pleased the Lord to bruise Him. He hath put Him to grief,’ ‘by His stripes we are healed. Such a priest became us, who is holy, harmless, undefiled’; the sacrificial Lamb, without blemish and without spot. III. Lastly, my text suggests that we need a priest in the heavens, and we have in Christ the heavenly priest whom we need. The two last qualifications for the priestly office included in my text are, ‘separate from sinners; made higher than the heavens.’ Now, the ‘separation’ intended, is not, as I suppose, Christ’s moral distance from evil-doers, but has what I may call a kind of half-local signification, and is explained by the next clause. He is ‘separate from sinners’ not because He is pure and they foul, but because having offered His sacrifice He has ascended up on high. He is ‘made higher than the heavens.’ Scripture sometimes speaks of the living Christ as at present in the heavens, and at others as having ‘passed through’ and being ‘high above all heavens’; in the former ease simply giving the more general idea of exaltation, in the latter the thought that He is lifted, in His manhood and as our priest, above the bounds of the material and visible creation, and ‘set at the right hand of the Majesty on high.’ Such a priest we need. His elevation and separation from us upon earth is essential to that great and continual work of His which we call, for want of any more definite name, His intercession. The High Priest in the heavens presents His sacrifice there for ever. The past fact of His death on the Cross for the sins of the whole world is ever present as an element determining the direction of the divine dealings with all them that put their trust in Him. That sacrifice was not once only offered upon the Cross, but is ever, in the symbolical language of Scripture, presented anew in the heavens by Him. No time avails to corrupt or weaken the efficacy of that blood; and He has offered one sacrifice for Sins for ever. Such a priest we need, to-day, presenting the sacrifice which, today, in our weakness and sinfulness, we require. We need a priest who in the heavens bears us in His heart. As His type in the Old Testament economy entered within the veil with the blood; and when he passed within the curtain and stood before the Light of the Shekinah, had on his breast and on his shoulders, – the home of love, the seat of strength – the names of the tribes, graven on flashing stones, so our priest within the veil has your name and mine, if we love Him, close by His heart, governing the flow of His love, and written on His shoulders, and on the palms of His pierced hands, that all His strength may be granted to us. ‘Such a priest became us.’ And we need a priest separated from the world, lifted above the limitations of earth and time, wielding the powers of divinity in the hands that once were laid in blessing on the little children’s heads. And such a priest we have. We need a priest in the heavens, whose presence there makes that strange country our home; and by whose footstep, passing through the gates and on to the golden pavements, the gate is open for us, and our faltering poor feet can tread there. And such a priest we have, passed within the veil, that to-day, in aspiration and prayer; and to-morrow in reality and person, where He is, there we may be also. ‘Such a priest became us.’ We need no other; we do need .Him. Oh, friend! are you resting on that sacrifice? Have you given Tour cause into His hands to plead? Then the great High Priest will make you too His priest to offer a thank-offering, and Himself will present for ever the sacrifice that takes away your sin and brings you near to God. ‘It is Christ that died, yea I rather, that is risen again’; and whose death and resurrection alike led on to His ascension to the right hand of God, where for ever ‘He maketh intercession for us.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Heb 7:26-28

26For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

Heb 7:26 This is possibly a quote from an early hymn or poem (like Php 2:6-11; 1Ti 3:16; 2Ti 2:11-13; and possibly 1Ti 1:17; 1Ti 6:15-16). The term “holy” can mean “merciful” from LXX (cf. Psa 16:10). The term “unstained” is a sacrificial term usually translated in the OT as “unblemished.” This is a wonderful confessional summary.

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

“separated from sinners” This is a perfect passive participle. It does not reflect on Jesus’ humanity (cf. Php 2:6-7), but speaks of His sinlessness (cf. Heb 4:15; Heb 9:14; 2Co 5:21; 1Pe 2:22; 1Jn 2:1; 1Jn 3:5).

“exalted above the heavens” This may be (1) a statement of preeminence; (2) a reference to the gnostic false teachers’ view of salvation as passing through the angelic spheres (cf. Heb 4:14); or (3) a way of referring to the resurrection/ascension.

Heb 7:27 This seems to relate to the Day of Atonement (cf. Leviticus 16), but here it is used in the sense of the daily offerings (the OT continual). It is historically and rabbinically verifiable that the high priest was directly involved in daily sacrifices in later Judaism but possibly not during the days of the tabernacle. See Special Topic: Jesus As High Priest at Heb 2:17.

“He offered” This is the same term used in Isa 53:11 in the Septuagint (LXX), “to bear.” Some see this as an allusion to the smoke of the sacrifices that rose up to God.

“this He did once for all” Hebrews emphasizes the ultimacy of Jesus’ once-given sacrificial death. This once-done salvation and forgiveness are forever accomplished (cf. “once” [ephapax], Heb 7:27; Heb 9:12; Heb 10:10 and “once for all” [hapax], Heb 6:4; Heb 9:7; Heb 9:26-28; Heb 10:2; Heb 12:26-27). This is the recurrent accomplished sacrificial affirmation.

“offered up Himself” Jesus is the high priest (cf. Psa 110:4) and victim (cf. Isa 53:10) of the heavenly sanctuary (cf. Heb 9:24). This is a pillar of the NT emphasis on substitutionary, vicarious atonement (cf. Mar 10:45; Rom 8:3; 2Co 5:21).

Heb 7:28 “the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law” This is a contrast between the writings of Moses procedures and the “oath” of Psa 110:4.

“appoints a Son” Jesus is a superior priest because He is part of God’s family (i.e., “a son,”cf. Heb 1:2; Heb 3:6; Heb 5:8). This reference seems to combine Psalms 2 and Psalms 110 which were Royal and Priestly Psalms. He combines both OT anointed offices in Himself by the Father’s oath.

“made perfect forever” This is a perfect passive participle. He has been made perfect (humanly speaking) by suffering and this perfection continues (cf. Heb 2:10; Heb 5:8-9). See Special Topic at Heb 7:11.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

holy. Greek. hosios. See Act 2:27.

harmless. Greek. akakos. See Rom 16:18.

undefiled. Greek. amiantos. Here, Heb 13:4. Jam 1:27. 1Pe 1:4.

separate. Greek. chorizo. See Act 1:4. Compare Gen 49:26. Deu 33:16.

made, &c. Compare Heb 4:14.

the heavens. See Mat 6:9, Mat 6:10. i.e. than those who dwell in them, by Figure of speech Metonymy (Adjunct). App-6(4).

Fuente: Companion Bible Notes, Appendices and Graphics

26-28.] Further and concluding argument for the fact of Christ being such a High Priest: that such an one was necessary for us. This necessity however is not pursued into its grounds, but only asserted, and then the description of His exalted perfections gone further into, and substantiated by facts in his own history and that of the priests of the law (Heb 7:28).

Fuente: The Greek Testament

Heb 7:26. , such) From what goes before, great exultation and holy boasting are diffused into this and the following verse.- , became us) who were by no means godly, etc. Thus the verb, became, renders the expression a paradox, such as Paul loves, when he kindles into applause. The same word occurs, ch. Heb 2:10.-, pious) with respect to GOD.-, harmless, without a fault) with respect to Himself. , LXX., .-) undefiled, deriving no stain from other men. The same word is found at ch. Heb 13:4. All these predicates conjointly make the periphrasis of the word, , holy, and are illustrated by the preparation of the Levitical high priest for the feast of expiation, when he also was bound to remain in solitude, and in the high place [as Jesus was separate and made higher, Heb 7:26]. Our High Priest must be entirely free from sin, and, after He had tasted death once for all, also from death.- ) not only free from sin, but also separate from sinners. He was separated when He left the world. Examine the following clause, and Joh 16:10; 1Jn 2:1.- ) higher than the heavens, and therefore than the inhabitants of the heavens. [He is therefore the true GOD: comp. Job 22:12; Psa 57:6; Pro 30:4.-V. g.] Eph 1:21; Eph 4:10.-, made) Christ both was formerly higher than the heavens, and was made so afterwards; comp. , being made, ch. Heb 1:4. We have the same force in the participle, , made perfect, at Heb 7:28.

Fuente: Gnomon of the New Testament

Heb 7:26-28

THE SUPERIORITY OF CHRISTS

PRIESTHOOD PROVED AND ILLUSTRATED

FROM HIS OWN PURE AND SPOTLESS

CHARACTER, AND THE PERFECTION OF

THE ONE OFFERING WHICH HE MADE FOR

THE SINS OF THE WORLD

Heb 7:26-28

Heb 7:26 —For such an high priest became us,-That is, we ourselves needed just such a high priest; such a one as the Apostle has described in this section, and such as he describes still further in this paragraph: one who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. The word holy (ho- sios) means godlike, pious, devout, religious. It is used here to denote the pious and reverential bearing of Christ in his relations to God. Harmless (akakos) means without malice or ill-will to anyone. It indicates a person who is kind, benevolent, and gracious to all. Undefiled (amiaitos) means without spot, immaculate. It here denotes that Christ is never, like the Levitical priests, disqualified for the performance of his duties in consequence of any personal defilement. There is no defect or blemish about him. He is the chief among ten thousand, and the one that is altogether lovely. He is constantly purifying others, but he is himself never defiled. And hence there is no necessity that he should, like the Levitical priests, bathe and purify himself before making purification for the sins of the people. He is moreover <(separate from sinners, not only because he is himself without sin (4: 15), but also perhaps because he is exalted far above all sinners. And made higher than the heavensor, as Paul says in Eph 4:10, He is exalted far above all heavens. This is, by some expositors, construed as indicating that Christ has gone literally above all created heavens, even the dwelling place of angels and of the spirits of the just made perfect, into the place of God, the uncreated glory of the Divine presence and essence, which, says Delitzsch, is not essentially different from God himself, who is above all, and through all, and in all. (Eph 4:6.) And again he says, He [Christ] has passed away from the world and entered into God- and now he mediates for us in the Holy of holies of the Divine nature. This, it seems to me, is but to darken counsel by words without knowledge. Delitzsch is an able critic, and, in the main, a judicious commentator, but occasionally his speculations savor more of the Hegelian philosophy than of the inspiration of the Holy Scriptures. I am not sure, however, that I myself fully understand the meaning of the Spirit in some of these apparently hyperbolical expressions. But I am inclined to think that nothing more is intended by the Apostle than to strongly indicate Christs absolute supremacy over the whole created universe, as when he says to the brethren at Ephesus, God hath put all things under his [Christs] feet, and given him to be the Head over all things to the church, which is his body, the fullness of Him that filleth all in all. (Eph 1:22-23.) See also 1Co 15:27, and 1Pe 3:22.

Heb 7:27 —Who needeth not daily, etc.-The high priest was officially the head of the Levitical priesthood, and to him was therefore committed, in a special manner, an oversight of all the services of the Tabernacle. He was not required by any law or statute to offer the daily sacrifice in person, but as the head of the priesthood, he was of course chiefly responsible for the offering of the daily sacrifice, and also all the other sacrifices of the year. And hence what was done by a subordinate priest might be said to be done by the high priest, on the principle that what any one does by another he does himself.

For a like reason, being first in authority and first in responsibility, he was also relatively the first for whom the daily, weekly, monthly, and yearly sacrifices were offered. On the day of atonement he was therefore required to slay a young bullock and make an atonement for himself and his house, before he was allowed to make expiation for the sins of the people. (Lev 16:11-15.) But in the daily offerings, the distinction between himself and the people is not made so obvious, because, in this case, there was but one lamb offered in the morning and one in the evening. (Exo 29:3846; Num 28:1-10.) It is obvious, however, from the nature of the case, as well as from the words of our text, that the high priest was relatively the first represented in the daily, as well as in the yearly offerings. He, like the rest of the Israelites, sinned daily, and hence the necessity that he should make a daily offering, either in his own proper person, or through a representative, first for his own sins and then for the sins of the people. For priority in point of privilege always implies priority in point of obligation. This is a law of the moral universe.

Heb 7:27 —For this he did once when he offered up himself.-What did he do once? or rather, once for all (ephapax) ? Evidently, he offered himself once, and once only, for the sins of the people. To say that the offering was for his own sins, as well as for the sins of the people, would be blasphemous, and plainly contrary to one of the most clearly illustrated laws of sacrifice under the Old Economy, that none but an innocent victim could suffer for the guilty. And besides, it is contradictory of what is taught elsewhere in this same Epistle. See notes on Heb 4:15 and Heb 7:26. Beyond all doubt then it was for the sins of the people, and for these only, that Christ offered himself once for all.

But when and where did he do this? Was it when he expired on the cross? Or was it when he entered into that within the Vail, to make an atonement for the sins of the world? Or does the Holy Spirit in this remark refer to both of these events as together constituting the one great offering ?

Under the Law, the victim was first brought to the north side of the altar of burnt-offerings, and there the sinner was required to lay his hand upon its head and kill it. (Lev 1:4-5 Lev 3:2 Lev 3:8 Lev 3:13 Lev 4:4, etc.) If the whole congregation sinned, the Elders were required to act as their representatives. (Lev 4:15.) On the Day of Atonement, the High Priest performed this service for the people; but not until he had first offered a young bullock for himself and his house. (Lev 16:11-16.) The slaying of the victim was not therefore, of necessity, a priestly act. This was only preparatory to the offering, and was usually performed by the sinner himself. But after this was done, the priests were required to dispose of the several parts of the victim, as prescribed in the Law. On the Day of atonement the High Priest took the blood of the victim with incense into the Most Holy Place; and there, while burning the incense before the Lord, he sprinkled of the blood seven times on and before the Mercy-Seat; making an atonement for the Most Holy Place itself, and also for all the people. In like manner he made an atonement for the Tabernacle of the congregation and for the Altar of burnt-offerings. The fat of the victim was then consumed on the Altar, and its flesh was burned without the camp. (Lev 16:15-28.)

This reference to the Old Economy may serve to illustrate in some measure the great atoning sacrifice of the Lord Jesus. He, like an innocent lamb, had no direct agency in putting himself to death. This was done by sinners. Jews and Gentiles united in laying their guilty hands on his sacred and consecrated head, and in hurrying him off to the cross. He was by them led as a lamb to the slaughter, and as a sheep before her shearer is dumb, so he opened not his mouth. (Isa 53:7.) True, indeed, he came from Heaven to Earth, and assumed our nature, so that he might by the grace of God taste death for every man. And for this purpose he went up to Jerusalem before the Passover (Mar 10:32-34), and gave himself up to the people, knowing perfectly well all that was about to befall him there. It is not too much to say that he even sought death; went voluntarily to the cross, and gave up his life a ransom for the many. But in this there was no priestly offering. It was all preparatory to the great sin-offering that Christ was about to make in the Holy of holies for the sins of the world. That the Apostle may have some reference here to Christs death on the cross, as well as the offering of his blood in Heaven, is quite probable. These two events are, of course, inseparably connected, but not I think as parts of the atoning act. The former of these, like his incarnation, is rather preparatory to this. And hence it seems most probable, that Christ did not begin to act in the full capacity of a Priest, till after his resurrection. Then, and not till This view of the matter is corroborated by what is further said of Christs priesthood in this Epistle. In 8: 3, for instance, our author after saying that Christ is now a High Priest, and that as such he must have something to offer, goes on to state in substance, that he could not lawfully make his offering on Earth; and that he is therefore exalted to Heaven, and made a Minister of the Sanctuary and of the true Tabernacle, which the Lord pitched, and not man. To the same effect is also his teaching in 9: 7, 12, 14, 24-26; 10: 10, 11, 14. From all of which it is, I think, manifest that Christ, as our great High Priest, entered into Heaven itself, and there once for all made an offering of himself unto God for us.

Heb 7:28 —For the law maketh men high priests who have infirmity; -Such was the character of the Levitical High Priests. Some of them were very wicked, proud, vain, and ambitious men: and all of them, without exception, were subject to the common weaknesses and infirmities of our nature. Even Aaron himself, the first and doubtless one of the best of the order, made a golden calf and encouraged the people to worship the idol. (Ex. 32: 1-29.) And hence the necessity that these High Priests should daily offer up sacrifices for themselves as well as for the sins of the people. But not so with Jesus, the Son of God, who was made a High Priest by the word of the oath which was given after the Law. He has by the one offering of himself in the heavenly Sanctuary, not only made expiation for the sins of the people, but by the sufferings and trials which he endured on Earth he has himself been perfected (tetelciomenos) forevermore. See notes on 2: 10 and verse 9.

Comment on Heb 7:26-28 by Donald E. Boatman

Heb 7:26 –For such a high priest became us

The writer says we ourselves needed such a high priest, and he became all that we needed, Became us probably refers to the partaking of Christs human flesh with us in order that we might partake of his salvation.

Heb 7:26 –holy

The word holy means godlike, pious, devout.

The Levitical priesthood was sometimes corrupt.

a. Greedy. 1Sa 2:13-17.

b. Drunken. Isa 28:7.

c. Profane and wicked. 1Sa 2:22-24.

d. Unjust. Jer 6:13.

e. Corrupters of the law. Isa 28:7; Mal 2:8.

f. Slow to sanctify themselves for Gods service. 2Ch 29:34. Christ offered himself without spot or blemish, Heb 9:14.

Heb 7:26 –guileless

It is also translated harmless.

a. The cleansing of the temple at first seems an exception, but note that He did no one harm.

b. No evil intent was intended.

Guileless means without malice or ill will to anyone.

a. The prayer on the cross proved it.

b. His compassion on earth proved it also.

Guile means deceitfulness, cunning. Guileless means that one is without these traits.

Heb 7:26 –undefiled

Priests could be disqualified for sin or some blemish, but Christ was not defiled. The devil tried to defile Him with sin, but He refused.

Heb 7:26 –separated from sinners

He ate with them, which brought criticism, but He was separate. Mat 9:10-13; Mat 11:19.

Heb 4:15 : He was tempted in all points like as we are, yet without sin.

a. Although He ate with sinners, yet He cannot be named among them.

b. His flesh did not see corruption as does that of sinners.

At the right hand of God, He is separated from sinners.

Heb 7:26 –and made higher than the heavens

Other expressions that are similar:

a. Eph 4:10 : He is exalted far above all heavens.

b. Eph 1:20-21.

The idea is to show His supremacy over all creation. This exaltation does not change His affections.

Heb 7:27 –who needeth not daily like those high priests

The high priest was officially the head of the priesthood, and was responsible for the daily sacrifices. The contrast is found between daily and one sacrifice.

Heb 7:27 –to offer up sacrifices first for His Own sins

The method of sacrifice:

a. The victim was brought to the north side of the altar of burnt offering, and there the sinner was required to lay his hand upon its head and kill it. Lev 1:4-5; Lev 3:2; Lev 3:8; Lev 3:13; Lev 4:4.

b. If the whole congregation sinned, the elders were required to act as their representatives. Lev 4:15.

c. On the day of Atonement, the high priest performed this. First he offered a young bullock for himself and his house. Lev 16:11-16.

The earthly priest had his own sins to concern him as well as the peoples sins who were under him.

Heb 7:27 –for this He did once for all

Christs sacrifice reaches out to all men everywhere. This sacrifice is so complete that it needs no repetition.

Heb 7:27 –when He offered up Himself.

Here is the superiority of Christ over every high priest. This is only a part of it. God delivered up Christ. Act 2:23 : Him being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay.

Christs sacrifice of self was sufficient. Remember, Christ laid down His life.

a. Joh 10:15-18.

b. Joh 13:37.

Heb 7:28 –For the law appointeth men high priests

Their place was not assumed, but came by appointment. Exo 29:44; Num 3:3, The tribe of Levi and the house of Aaron, of course, were men of human frailty.

Heb 7:28 –having infirmity

The priests were not always ideal, but wicked, proud and ambitious.

Aaron, the first priest, made a golden calf and encouraged the people to worship idols, Exo 32:1-19.

They were to be perfect physical specimens, however.

Heb 7:28 –but the word of the oath which was after the law

David spoke after the law, being second king of Israel, which dispensation followed the judges. This oath is found in Psa 110:4.

Heb 7:28 –appointeth a Son perfected forevermore

Although Christ was compassed by trial, temptation and difficulties, we see no infirmity in Him. He now accomplishes the will of God forevermore.

Study Questions

1264. Is drawing near equivalent to Christian growth? Php 3:14.

1265. If we cease to grow, are we failing to draw nigh?

1266. In Heb 7:26-28 what is Pauls main discussion?

1267. How do you explain became us?

1268. Would it refer to Christs partaking of human flesh?

1269. Does it mean that He became like us or for us?

1270. Define this first attribute of Christ.

1271. Was this true of the priests of Christs day?

1272. What sins were the priests guilty of in Old Testament times? 2Ch 29:34. Cf. 1Sa 2:13-17; Isa 28:7; Jer 6:13; 1Sa 2:22-24; Mal 2:8.

1273. What can be said of Christs sacrifice in regard to holiness? Cf. Heb 9:14.

1274. What is meant by guile?.

1275. Define guileless.

1276. What other word is found in some versions?

1277. If it means harmless, was His cleansing of the temple an exception?

1278. Did Christ ever prove that He was without ill will?

1279. What did His compassion show?

1280. What did His prayer on the cross reveal?

1281. What attempts were made to defile Him?

1282. How did the Jews try to defile Him?

1283. How did the apostles unconsciously try to do it?

1284. With what is man defiled?

1285. When did this separation take place?

1286. Did He separate Himself from sinners while on earth?

1287. Did men misunderstand Him for associating with sinful people? Cf. Mat 9:10-13; Mat 11:19.

1288. Do we face such situations today?

1289. What is meant by heavens?

1290. Is this verse referring to location or rank?

1291. See what Eph 4:10 and Eph 1:20-21 have to say.

1292. Quote Peter on Pentecost when he dealt with a similar thought.

1293. In what way is Christ higher?

1294. Does this exaltation show. His supremacy over the earth and heavens?

1295. What contrast is there with the word daily?

1296. What, officially, was the duty of high priests of men?

1297. How did the high priests go about making sacrifices for themselves?

1298. How did the high priest go about making sacrifices for other individuals?

1299. How did they make the sacrifices for a congregation?

1300. Did Jesus have to sacrifice for Himself? If not, why not?

1301. What is the significance of He did once?

1302. How universal is His sacrifice?

1303. Does all mean all men of all races?

1304. Why did mans sacrifice need repetition?

1305. When he offered himself, was this in contrast to Old Testament priestly sacrifices?

1306. It says that he offered up himself. Do all the scriptures speak thus? Cf. Act 2:23.

1307. Did Christ lay down His life, according to other verses? Joh 10:15-18; Joh 13:37.

1308. What did Jesus say to Peter that would prove that Christ was laying down His life when Peter had a sword?

1309. What did Jesus say to His disciples who tried to keep Him from Jerusalem?

1310. What is the significance of the word law? What law? How did men get to be priests? Cf. Exo 29:44; Num 3:3.

1311. How may we explain priests having infirmities, when they were to be perfect specimens?

1312. Do you think that preachers ought today to be good specimens physically, mentally, spiritually?

1313. What does the word infirmity mean?

1314. Did Aaron ever show a lack of strength of character?

1315. What is meant by the oath which was after the law?

1316. Where is the oath found?

1317. Who spoke it? What is the date for David?

1318. Did Jesus ever show any weakness of resolution?

1319. Was His prayer in the garden an indication of infirmity?

1320. What shows Him to have been above weakness in resolution in His prayer on the cross?

1321. What is His appointment in this verse?

1322. How could He be appointed a Son?

Fuente: Old and New Testaments Restoration Commentary

In this verse the apostle renders a reason of his whole preceding discourse, and why he laid so great weight upon the description of our high priest. And he hath probably in it a respect unto what he had last asserted in particular, concerning his ability to save them to the utmost that come to God by him.

Heb 7:26. , , , , , . [11]

[11] VARIOUS READING. is prefixed to by Scholz and Tischendorf; the latter of whom cites in support of it MSS. A B D E.. EXPOSITION . Conybeare and Howson, as also Ebrard, explain . . in reference to the obligation resting on the high priest to keep aloof from any one Levitically unclean, Lev 21:1-12. ED.

. Syr., , for yet also this high priest was just to us; that is, it was just, right, or meet, that we should have this high priest. All others, talis nos decebat.

. Syr., , pure; sanctus, holy.

. Syr., , without malice. Beza, ab omni malo alienus. Innocens. Free from all evil.

. Syr., , without spot. Vulg., impollutus; Beza, sine labe: unpolluted, without spot.

. Syr., , separate from sins; all others, from sinners.

The words will be further explained in our inquiry into the things signified by them.

Heb 7:26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

There is something supposed and included in this assertion, namely, that if we intend to come unto God, we had need of a high priest to encourage and enable us thereunto; for if in particular we need such a high priest, it is supposed that without a high priest in general we can do nothing in this matter. This, therefore, is the foundation which in this argument the apostle proceedeth on, namely, that sinners, as we are all, can have no access unto God but by a high priest. And there was no need for him much to labor with those Hebrews in the confirmation hereof; for, from the first constitution of their church, they had no other way of approach unto God in and with their sacred services. And God had not only by the institution of that office among them, declared that this was the way whereby he would be worshipped; but also by legal prohibitions, fortified with severe penalties, he had forbidden all men, the highest, the greatest, the best and most holy, to come unto him any other way. Hereby were they taught the everlasting necessity of a high priest, and the discharge of his office, whatever end or issue their typical priests came unto. And herein lies a great aggravation of the present misery of the Jews: High priest of their own they have none, nor have had for many ages. Hereon all their solemn worship of God utterly ceaseth. They are the only persons in the world who, if all mankind would give them leave and assist them in it, cannot worship God as they judge they ought to do. For if Jerusalem were restored into their possession, and a temple re-edified in it more glorious than that of Solomon, yet could they not offer one lamb in sacrifice to God; for they know that this cannot be done without a high priest and priests infallibly deriving their pedigree from Aaron, of whom they have amongst them not one in all the world. And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God, until the veil shall be taken from their hearts, and, leaving Aaron, they return unto Him who was typed by Melchisedec, unto whom even Abraham their father acknowledged his subjection.

Whence this necessity of a high priest for sinners arose, I have so largely inquired into and declared, in my Exercitations on the Original and Causes of the Priesthood of Christ, as that there is no need again to make mention of it. Every ones duty it is to consider it, and rightly improve it for himself. The want of living up unto this truth evacuates the religion of most men in the world.

Upon this supposition, of the necessity of a high priest in general, the apostle declares what sort of high priest was needful for us. And this he shows,

1. In his personal qualifications;

2. In his outward state and condition, Heb 7:26;

3. In the nature of his office and the manner of its discharge, Heb 7:27.

And he confirmeth the whole by the consideration of the person who was this priest, and of the way and manner how he became so, compared with them and their consecration unto their office who were priests according unto the law, Heb 7:28.

The first two are contained in this verse, namely,

1. The personal qualifications of him who was meet to be a priest for us, by whom we might come unto God; and,

2. His outward state and condition.

And in the first place, the necessity of such a high priest as is here described, is expressed by , became us; decuit, decebat, it was meet, it was just for us, as the Syriac renders it. And respect may be had therein either unto the wisdom of God, or unto our state and condition, or unto both; such a high priest it was meet for God to give, and such a high priest it was needful that we should have. If the condecency of the matter, which lies in a contrivance of proper means unto an end, be intended, then it is God who is respected in this word; if the necessity of the kind of relief mentioned be so, then it is we who are respected.

The word is applied unto God in this very case, Heb 2:10, It became him, for whom are all things, and by whom are all things. Consider God as the supreme ruler and governor of the world, as the first cause and last end of all, and it became him, was necessary unto his infinite wisdom and holiness, that having designed the bringing of many sons unto glory, he should make the captain of their salvation perfect through sufferings. So the condecency here intended may respect,

1. The wisdom, grace, and goodness of God. It became him to give us such a high priest as we stood in need of, namely, one that was able in the discharge of that office to save all to the uttermost that come unto God by him; for to design our salvation by a high priest, and not to provide such a one as was every way able to effect it, became not the wisdom and grace of God. 2. Respect may be had herein unto our state and condition. Such this was, as none but such a high priest could relieve us in, or save us from. For we stand in need of such a one, as our apostle declares, as

(1.) Could make atonement for our sins, or perfectly expiate them;

(2.) Purge our consciences from dead works, that we might serve the living God, or sanctify us throughout by his blood;

(3.) Procure acceptance with God for us, or purchase eternal redemption;

(4.) Administer supplies of the Spirit of grace unto us, to enable us to live unto God in all duties of faith, worship, and obedience;

(5.) Give us assistance and consolation in our trials, temptations, and sufferings, with pity and compassion;

(6.) Preserve us by power from all ruining sins and dangers;

(7.) Be in a continual readiness to receive us in all our addresses to him;

(8.) To bestow upon us the reward of eternal life.

Unless we have a high priest that can do all these things for us, we cannot be saved to the uttermost. Such a high priest we stood in need of, and such a one it became the wisdom and grace of God to give unto us. And God, in infinite wisdom, love, and grace, gave us such a high priest as, in the qualifications of his person, the glory of his condition, and the discharge of his office, was every way suited to deliver us from the state of apostasy, sin, and misery, and to bring us unto himself, through a perfect salvation. This the ensuing particulars will fully manifest.

The qualifications of this high priest are expressed first indefinitely, in the word . A difference from other high priests is included herein. He must not be one of an ordinary sort, but one so singularly qualified unto his work, so exalted after his work, and so discharging his work unto such ends. In all these things we stood in need of such a high priest as was quite of another sort, order, and kind, than any the church had enjoyed under the law, as the apostle expressly concludes, Heb 7:28.

FIRST, His personal, inherent qualifications are first expressed; and we shall consider first some things in general that are common unto them all, and then declare the especial intendment of every one of them in particular: Such a high priest became us as is holy, harmless, undefiled, separate from sinners. And,

First, There is some allusion in all these things,

1. Unto what was typically represented in the institution of the office of the priesthood under the law. For the high priest was to be a person without blemish, not maimed in any part of his body. He was not to marry any one that was defiled; nor to defile himself among the people. On his forehead, in his ministrations, he wore a plate of gold with that inscription, Holiness to the LORD. And no doubt but personal holiness was required of him in an especial manner; for want whereof God cast out the posterity of Eli from the priesthood.

But all those things were only outward representations of what was really required unto such a high priest as the church stood in need of. For they were mostly external, giving a denomination unto the subject, but working no real change in it. And where they were internal, they were encompassed with such a mixture of sins, weaknesses, infirmities, and the intercision of death, as that they had no glory in comparison of what was required. All these things the apostle observes, reducing them unto two heads, namely, that they were obnoxious unto sin and death; and therefore as they died, so they offered sacrifices for their own sins. But the church was taught by them, from the beginning, that it stood in need of a high priest whose real qualifications should answer all these types and representations of them.

2. It is possible that our apostle, in this description of our high priest, designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah. For generally they looked on him as one that was to be a great earthly prince and warrior, that should conquer many nations, and subdue all their enemies with the sword, shedding the blood of men in abundance. In opposition unto this vain and pernicious imagination, our Savior testifies unto them that he came not to kill, but to save and keep alive. And our apostle here gives such a description of him, in these holy, gracious qualifications, as might attest his person and work to be quite of another nature than what they desired and expected. And their frustration herein was the principal occasion of their unbelief. See Mal 3:1-3.

3. I am sorry that it hath fallen from the pen of an able expositor of our own on this place, that the time when the Lord Christ was thus made a high priest for ever, and that by an oath, was after he had offered one sacrifice, not many; for the people, not for himself; once, not often; of everlasting virtue, and not effectual for some petty expiations for a time; and after he was risen, ascended, and set at the right hand of God.

If by being made a high priest, only a solemn declaration of being made so is intended, these things may pass well enough; for we allow that in the Scripture, then a thing is ofttimes said to be, when it is first manifested or declared. So was the Lord Christ determined to be the Son of God with power, by the resurrection from the dead. But if it be intended, as the words will scarce admit of any other interpretation, that the Lord Christ was first made a high priest after all this was performed, then the whole real priesthood of Christ and his proper sacrifice are overthrown. For it is said he was not made a high priest until after that he had offered his one sacrifice; and if it were so, then he was not a priest when he so offered himself. But this implies a contradiction; for there can be no sacrifice where there is no priest. And therefore the Socinians, who make the consecration of the Lord Christ unto his sacerdotal office to be by his entrance into heaven, do utterly deny his death to have been a sacrifice, but only a preparation for it, as they fancy the killing of the beast of old to have been. And the truth is, either the Lord Christ was a priest before and in the oblation of himself on the cross, or he was never any, nor needed so to be, nor could he so be; for after he was freed from death, he had nothing to offer. And it is a strange order of things, that the Lord Christ should first offer his only sacrifice, and after that be made a priest. But the order, time, and manner of the call and consecration of the Lord Christ unto his priesthood I have elsewhere declared. Wherefore,

4. We may observe, that all these qualifications of our high priest were peculiarly necessary on the account of the sacrifice which he had to offer. They were not only necessary for him as he was to be the sacrificer, but also as he was to be the sacrifice; not only as he was to be the priest, but as he was to be the lamb. For the sacrifices were to be without blemish, as well as the sacrificers. So were we

redeemed with the precious blood of Christ, as of a lamb without blemish and without spot, 1Pe 1:19.

But however the sacrifices were chosen under the law without blemish, yet were they still in their own nature but calves, and goats, and lambs; and therefore priests who had weaknesses, and infirmities, and sins of their own, might be meet enough to offer them: but here both priest and sacrifice were to be equally pure and holy. 5. We must not pass by the wresting of this text by the Socinians, nor omit its due vindication. For they contend that this whole description of our high priest doth not respect his internal qualifications in this world, before and in the offering of himself by his blood, but his glorious state and condition in heaven. For they fear (as well they may) that if the qualifications of a priest were necessary to him, and required in him whilst he was in this world, then he was so indeed. He who says, Such an high priest became us, as is holy, harmless, undefiled, separate from sinners, doth affirm that when he was so he was our high priest. In that state wherein these things were necessary unto him he was a priest. To avoid this ruin unto their pretensions, they offer violence unto the text, and the signification of every word in it, and dangerously insinuate a negation of the things intended, to be in Christ in this world. So speaks Schlichtingius on the place:

Unde apparet sequentibus verbis, seu epithetis Christo tributis, non mores ipsius seu vitam ab omni peccati labe puram, sed felicem ac beatum stature describi ac designari, ob quem fiat ut in aeternum vivens, nostri quoque perpetuam gerat curam. Licet enim omnia ista ratione vitae et morum de Christo intellects verissima sint, tamen nihil ad praesens auctoris institutum faciunt.

So also argues Smalcius, de Reg. Christi, cap. 23, whom we have elsewhere refuted.

The paraphrase of one of our own seems to comply herewith; which is as followeth: And this was a sort of high priests which we sinful, weak creatures had need of, (which, by the way, I do not understand; for we stood not in need of a new sort of high priests, but of one single individual high priest,) one that, being mercifully disposed, is also incapable of suffering any hurt, of being defiled or corrupted, and consequently of dying; and to that end is exalted unto a pitch above our sinful, corruptible condition here. So and are rendered in the margin, free from evil, and undefilable. The sense is plainly the same with that of Schlichtingius, though there be some variety in the expressions of the one and the other. And therefore is Christ said to be exalted that he might be such as he is here described; as though he was not so before in the sense here intended by the apostle, however the words here in another sense might be applied unto him. Three things seem to be aimed at in this exposition:

(1.) To make way for another corrupt notion on the next verse, wherein these men, with Grotius, would have Christ in some sense offer for his own sins also; which there can be no pretense for, if these things be ascribed unto him as he was a priest in this world.

(2.) To take care that the innocency, holiness, and absolute purity of our high priest, be not supposed to be necessary unto our justification, neither as the material nor formal cause of it. For if the Lord Christ in the sacrifice of himself died for our justification, and that he might do so, it was necessary that he should antecedently be holy, harmless, undefiled, and separate from sinners; then was his being so necessary unto our justification, as a cause thereof.

(3.) To obviate an apprehension of his being a high priest before his death, and to have offered his one sacrifice therein. For if he had not the qualifications necessary unto a high priest before his ascension into heaven, he could not be so before.

But these things are none of them compliant with the truth; and,

(1.) This exposition is contrary to the concurrent sense of all sober ancient and modern expositors; and, which is more, it is contrary to the common sense of all Christians. Not one of them who knoweth aught of these things, unless their minds are perverted with these mens glosses, and that merely to comply with other opinions wherein the text is no way concerned, but hold, in their first and last consideration of these words, that they respect Jesus Christ as to his personal holiness in this world. And that exposition had need be well confirmed, which is not only contrary to the judgment of all learned men, but also destructive of the common faith of Christians. But as yet we have nothing beyond crude assertions offered in the proof of it.

(2.) It is contrary unto, or inconsistent, with, the sense and use of the words in all good authors, sacred and profane; and contrary unto the application of them unto the Lord Christ in other places of the Scripture, as we shall see immediately.

(3.) It is contrary to the order of the apostles words; for he placeth all these properties as qualifications of his person antecedently unto his exaltation. He was first holy, harmless, undefiled, and then made higher than the heavens; but according unto this exposition, his being made higher than the heavens is the antecedent cause of his being made holy, etc.

(4.) It is highly false, that the blessed state pretended to be here set forth was antecedently unto his being a priest, and the sacrifice which he offered; yea, such an estate was inconsistent with the oblation of himself. For he offered himself unto God in his blood, Heb 9:14; and that with strong cries and tears, Heb 5:7 : which were inconsistent with such a state; for it is so described on purpose to be exclusive of every thing required thereunto.

(5.) Schlichtingius pleads, That although all these things were true with respect unto the life and manners of Christ, yet it was no way unto the purpose of the apostle to mention them unto the end designed. But,

[1.] If that be the sense of the words which he contends for, not one of them is true with respect unto the life and manners of Christ in this world; for they all belong unto his blessed estate in the other.

[2.] We shall see on the next verse how far he will allow them to be true of the life and manners of Christ in any sense, seeing in some sense he affirms him to have offered sacrifice for his own sins. And this he doth with an express contradiction unto his own main hypothesis: for by sins he understands weaknesses and infirmities; and whereas he will not allow Christ to have offered himself before his entrance into the holy place, and makes it necessary that he should be antecedently freed from all weaknesses and infirmities, it is the highest contradiction to affirm that he offered for them, seeing he could not offer himself until he was delivered from them.

[3.] We have only his bare word for it, that the ascription of those things unto our high priest as inherent qualifications, was not unto the purpose of the apostle. And his assertion is built on a false supposition, namely, that the Lord Christ was not a high priest on the earth, nor did offer himself unto God in his death; which overthrows the foundation of the gospel.

Secondly, The vanity and falsehood of this novel exposition will yet further and fully be evinced, in an inquiry into the proper signification of these words as here used by the apostle; every one whereof is wrested to give countenance unto it:

1. He is, or was to be, , sanctus, holy; that is, . For, Act 2:27, is rendered , Thine Holy One, Psa 16:10. And the Lord Christ is there said to he antecedently unto his resurrection; which must be with respect unto his internal holiness: Thou shalt not suffer thine Holy One to see corruption. And in the New Testament the word is everywhere used for him that is internally holy, 1Ti 2:8; Tit 1:8. The Syriac renders it in this place by , pure; which is an inherent qualification; as it doth, 1Ti 2:8, and Tit 1:8, by , pious, holy. , saith Hesychius, , , , , , pure, righteous, godly, peaceable, chaste. So is used only for holily, 1Th 2:10; and is internal holiness, Luk 1:75; Eph 4:24. Nowhere is it used for a merciful disposition, much less for venerable and sacred, upon the account of an immortal nature, or any other privilege as it is pretended. Neither is the word used in any other good author to signify any one but him that is holy and righteous, or free from all sin and wickedness.

It is therefore the holy purity of the nature of Christ that is intended in this expression. His life and actions are expressed in the ensuing epithets. His nature was pure and holy, absolutely free from any spot or taint of our original defilement. Hence, as he was conceived in the womb, and as he came from the womb, he was that , holy thing of God, Luk 1:35. All others since the fall have a polluted nature, and are originally unholy. But his conception being miraculous, by the immediate operation of the Holy Ghost, and his nature not derived unto him by natural generation, (the only means of the propagation of original defilement,) and, in the first instant of its being, filled with all habitual seeds of grace, he was , holy. And such a high priest became us as was so. Had he had a nature touched with sin, he had not been meet either to be a priest or sacrifice. This holiness of nature was needful unto him who was to answer for the unholiness of our nature, and to take it away. Unholy sinners do stand in need of a holy priest and a holy sacrifice. What we have not in ourselves we must have in him, or we shall not be accepted with the holy God, who is of purer eyes than to behold iniquity.

2. He was to be . That is, saith Schlichtinius, omnis mali expers, nullis amplius miseriis obnoxius. Incapable of suffering any hurt, saith another, to the same purpose.

(1.) The word is but once more used in the New Testament, and that in a sense remote enough from one not exposed to misery, or incapable of suffering: Rom 16:18, , men simple and harmless; who for the most part are exposed to most evils and troubles in the world.

(2.) It is never used in any good author in such a sense, nor can any instance be produced unto that purpose; but it constantly signifies one innocent, harmless, free from malice, who doth no evil. Nor did any one before these interpreters dream of a passive interpretation of this word. It is he who doth no evil; not he who can suffer no evil. is mains, or qui dolo malo utitur; an evil, malicious person. is vitiositas, in the judgment of Cicero. [Tusc. Quaest., lib. 4:cap. 15.] Virtutis, saith he, contraria est vitiositas: sic enim malo quam malitiam appellare eam, quam Graeci appellant; ham malitia certi cujusdam vitii nomen est: vitiositas, omnium. We render it sometimes naughtiness, Jas 1:21; sometimes malice, or maliciousness, 1Pe 1:16; all manner of evil with deceitful guile. Wherefore is he that is free from all evil, fraud, or sin; the same absolutely with that of the apostle Peter, 1Pe 2:22, Who did no sin, neither was guile found in his mouth.

, holy, is his epithet with respect unto his nature; , harmless, respects his life. The first includes all positive holiness; the other, an abnegation of all unholiness. As he was , he had not , sin present, as we have with us, Rom 7:18; Rom 7:21; or , sin easily besetting, Heb 12:1. As he was , he was free from every effect of such a principle.

And we had need of such a high priest. Had he not been innocent and every way blameless himself, he would have had other work to do than always to take care of our salvation, as the apostle observes in the next verse. He must first have offered for his own sins, as the high priest did of old, before he had offered for us or ours. And this added unto the merit of his obedience. For whereas he was absolutely innocent, harmless, and free from all evil and guile, he was reproached and charged with every thing that is evil; a seducer, a blasphemer, a seditious person, the worst of malefactors. For herein also, as to the suffering part, he was made sin for us, who knew no sin, that we might be made the righteousness of God in him. And a great encouragement this is unto those who suffer in the like kind, according to their measure.

3. He was to be , cujus felicitas et beatitas nulla vel minima adversitate quasi labe pollui inficique possit, saith Schlichtingius; than which a more vain imagination or more absurd expression can hardly be thought on. But it is not for us to charge the apostle with such obscurity, and expressing of his mind in such uncouth terms, never used by any others, nor by himself in any other place in such a sense or signification. Unpolluted, undefiled; that is, every way happy and blessed, not touched with the defilement of any adversity! But the use of adversity is to purge and purify. And as that word doth properly signify undefiled, unpolluted, that is, morally, with any sin or evil, so it is not used in the New Testament in any other sense. See Heb 13:4; Jas 1:27; 1Pe 1:4. The inquiry, therefore, is how this differs from , which contains a negation of all moral evil.

Ans. The one is, he did no evil in himself; the other, that he contracted none from any thing else, nor from any persons with whom he conversed. This may fall out sometimes. Hence the prophet, in his consternation at the appearance of the glory of God unto him, cried out he was undone; not only because of his own sinful defilements, but because of the uncleanness of the people among whom he dwelt, Isa 6:5. And on this ground there was an atonement of old to be made for the holy place and tabernacle. Not that they had any uncleanness of their own, but because of the uncleanness of the people, and their remaining among them in the midst of their uncleannesses, Lev 16:16.

And besides, many things might befall the high priests of old whereby they might be legally defiled, and so rendered incapable for the discharge of their office. And for this cause they always had a second priest in readiness, at the great solemn festivals, especially at the anniversary expiation, that in case any such pollution should befall the high priest, the other might for that time take his place and discharge his office. So it was with them principally with respect unto ceremonials, though immoralities might also defile them, and incapacitate them for their duty. But no such thing was our high priest liable unto, either from himself or from converse with others. As he was unconcerned in ceremonials, so in all moral obedience nothing could affix on him either spot or blemish. And such an high priest became us; for whereas it was his design and work to sanctify and cleanse his church, until it have neither spot nor wrinkle, but be holy and without blemish, as it was, Eph 5:26-27, how had he been meet to attempt or effect this work had not he himself been every way undefiled?

4. He was . That is, saith Schlichtingius, loco et conditione, ut statim additur, excelsior coelis factus. He is at the bottom of his notions and end of his invention, so that he can find out no sense for this expression, but puts us off to the next words, which are quite of another signification, or express a thing of another nature, and are distinguished from this expression by the conjunction, and. Separate from sinners; that is, saith he, made higher than the heavens! We must therefore inquire after another sense of these words, which readily offers itself unto us. Separate from sinners: from sins, saith the Syriac. But that was sufficiently secured before. From sinners as sinners, and in their sins. He was like unto us in all things, sin only excepted. We must therefore consider wherein he was, and wherein he was not separate from sinners:

(1.) He was not separate from them as unto community of nature; for God sent his own Son in the likeness of sinful flesh, Rom 8:3. He sent him in the flesh, for he sent him made of a woman, made under the law, Gal 4:4; wherein the Word was made flesh, Joh 1:14 : but he sent him only in the likeness of sinful flesh; and that because he made him sin for us, who knew no sin, 2Co 5:21. He took our flesh, that is, our nature upon him, without sin; yet so as that, by reason of the charge of sin with the consequences thereof that was upon him, he was in the likeness of sinful flesh. He was not, therefore, really separate from sinners as they were flesh, but as they were sinful flesh. He took upon him the seed of Abraham; and because the children are partakers of flesh and blood, he himself also partook of the same. Without this relation unto us, and union with us in one common nature, whereby he that sanctifieth and they that are sanctified are of one, he could not have been a high priest or sacrifice for us. He was not, therefore, so separated from sinners, as to be of another nature from them. He took not on him the nature of angels, nor was a mere spirit, but had flesh and bones, as he declared unto his disciples. And the same nature he hath still with him in heaven; and in the same will appear at judgment. It is equally destructive unto our faith and comfort, to suppose our high priest not separate from us in point of sin, and to be separate from us as to his nature.

(2.) He was not separate from sinners as to the duties of outward conversation. He lived not in a wilderness, nor said unto the children of men, Stand off, I am holier than you. He conversed freely with all sorts of persons, even publicans and harlots; for which he was reproached by the proud, hypocritical Pharisees. His work was to call sinners to repentance, and to set before their eyes an example of holiness. This he could not have done had he withdrawn himself from all communication with them. Yea, he condescended unto them beyond the legal austerities of the Baptist, Mat 11:18-19. Hence those who of old, pretending more than ordinary holiness and devotion, did withdraw themselves into wildernesses from the converse of men, did quite forget the example and work of their Master: yea, they did avowedly prefer the example of the Baptist, as they supposed, before that of our Savior; which sufficiently reflects on his wisdom and holiness. Nor indeed, did they in the least express the pattern which they proposed unto themselves for imitation. For although John lived in the wilderness of Judea for the most part, yet was he the voice of one crying in the wilderness. He lived there where it was most convenient for him to discharge his ministry, and preach the word of God. And his austerities in food and raiment, were but to express outwardly the doctrine of repentance enforced by threats which he preached. But as these persons forsook the example of Christ and the gospel, to go back unto John and his ministry, so they utterly mistook their pattern, and instead of making their retirement a means and help to discharge the ministry in calling others unto faith and repentance, they made it a covert for their own ignorance and superstition. And for those votaries of the Roman church who pretend, in the foolish imitation of them, to fancy a wilderness in the midst of populous cities, there can be no course of life invented more alien from the conduct of natural light, more useless unto the glory of God and the good of the community of mankind, nor more contrary to the example and commands of our Lord Jesus Christ and his apostles.

(3.) He is not said to be separate from sinners so in state and condition as kings and potentates are from persons poor and mean; and who therefore, out of a sense of their own meanness, and the othersstate and greatness of mind, dare not approach unto them. No; but as he was meek and lowly, and took up his whole converse with the lower sort of the people, the poor of this world, so he did by all ways and means invite and encourage all sorts of sinners to come unto him.

(4.) He is not said to be separate from sinners, as though he had been ever in any communion with them, in any thing wherein he was afterwards separated from them. The participle, , hath the sense of an adjective, declaring what is, and not how he came so to be. He was always in such a state and condition, so holy, so harmless, and undefiled, as never to have a concern in any thing from which he was to be separated.

It appeareth hence plainly wherein it was that he was separate from sinners; namely, in sin, in its nature, causes, and effects. Whatever of that sort he underwent was upon our account, and not his own. He was every way, in the perfect holiness of his nature and his life, distinguished from all sinners; not only from the greatest, but from those who ever had the least taint of sin, and who otherwise were most holy. And so it became us that he should be. He that was to be a middle person between God and sinners, was to be separate from those sinners in that thing on the account whereof he undertook to stand in their stead.

And these are the properties of the human nature of our high priest, and which were necessary antecedently unto the discharge of any part or duty of his office.

SECONDLY, His present state and condition is in the next place expressed: And made higher than the heavens.

, made higher. God is called , the most high God, God above. And glory is to be ascribed unto him , in the highest, Luk 2:14. And the Lord Christ in his exaltation is said to sit down at the right hand of the Majesty , Heb 1:3, on high.

He was for a season made lower than the angels, made on the earth, and descended into the lower parts of the earth; and that for the discharge of the principal part of his priestly office, namely, the offering of himself for a sacrifice unto God. But he abode not in that state, nor could he discharge his whole office and all the duties of it therein; and therefore was made higher than the heavens. He was not made higher than the heavens that he might be a priest: but being our high priest, and as our high priest, he was so made, for the discharge of that part of his office which yet remained to be performed; for he was to live for ever to make intercession for us.

, as may be seen in the foregoing instances, hath a double signification;

1. Of place;

2. Of state and condition.

1. If it be place that is meant, then by the heavens which he is made above, those aspectable heavens with all their glory are intended. He is no longer on the earth, but exalted into a throne of majesty above these heavens. So it is said that he passed through the heavens, when he went into the presence of God, Heb 4:14-15. And there he abides. For although the heaven of heavens cannot contain him, as unto the immensity of his divine nature, yet as unto his human nature, here spoken of, the heaven must receive him, until the times of the restitution of all things, Act 3:21. He is in this sense no more on the earth, nor subject unto any of those inconveniencies which his abode here below must be exposed unto. Yea, had he always continued here, he could not have been such a high priest as became us, as our apostle declares, Heb 8:4.

2. may respect state and condition, or the glorious state on the right hand of the Majesty on high which he is exalted unto. And in this sense, by the heavens, than which Christ is made higher, exalted above, the angels, the sacred inhabitants of those heavenly places, are intended. And this our apostle in other places often insists upon, as a great manifestation of the glory of Christ. See Eph 1:21-22; Php 2:10-11; Heb 1:4; Heb 2:7-8.

I see no reason but that both these may be included in this expression. He was so exalted, as to the place of his residence, from the earth, above these aspectable heavens, as withal to be placed, in honor, dignity, and power, above all the inhabitants of heaven, He only excepted who puts all things under him.

And so we have finished the exposition of these words, with the vindication of the proper meaning of them.

Two ends there are why the apostle gives us such a description of the high priest that became us, or which we stood in need of: 1. To manifest that the Levitical priests were in no way qualified for this office, no way meet or able to bring us unto God. Some things they did represent, but nothing of themselves they did effect. They all of them came short in every qualification which was necessary unto this end. They were all sinners; and living and dying on the earth, they never attained unto that condition of glory and dignity which was necessary unto the full and final discharge of that office. So he declares his mind to have been expressly in the next verses.

2. To encourage the faith of believers, by evidencing unto them, that whatever was needful in a high priest, to bring them to God, and to save them to the utmost, was found in all perfection in Christ Jesus. And we may observe, that,

Obs. 1. Although these properties of our high priest are principally to be considered as rendering him meet to be our high priest, yet are they also to be considered as an exemplar and idea of that holiness and innocency which we ought to be conformable unto. If we will give up ourselves to the conduct of this high priest, if by him alone we design to approach unto God, conformity unto him in holiness of nature and life, according unto our measure, is indispensably required of us. None can more dishonor the Lord Christ, nor more perniciously deceive and betray their own souls, than by professing him to be their priest, with their trust thereby to be saved by him, and yet not endeavor to be holy, harmless, undefiled, and separate from sinners, like unto him.

Obs. 2. Seeing all these properties were required unto Christ. and in him, that he might be our high priest, he was all that he is here said to be for us, and for our sakes; and benefit from them doth redound unto us. For seeing he was a priest for us, all that he was that he might be a priest was for us also. Such a high priest became us, and such a high priest we have.

Obs. 3. The infinite grace and wisdom of God are always to be admired by us, in providing such a high priest as was every way meet for us, with respect unto the great end of his office, namely, the bringing of us unto himself.

Obs. 4. The dignity, duty, and safety of the gospel church, depend solely on the nature, qualifications, and exaltation of our high priest. Or, our high priest every way answering the mind, the holiness, and wisdom of God, as also all our wants and necessities, our whole state and condition, the work of our salvation is absolutely secured in his hand. The great design of the gospel is to satisfy believers herein. And God would have it so, that he might provide not only for our future salvation, but for our present consolation also.

Obs. 5. If such a high priest became us, was needful unto us, for the establishment of the new covenant, and the communication of the grace thereof unto the church, then all persons, Christ alone excepted, are absolutely excluded from all interest in this priesthood. He that takes upon himself to be a priest under the gospel, must be holy, harmless, undefiled, separate from sinners, that is, absolutely so; or he is an impostor, who endeavors to deceive the souls of men.

Obs. 6. If, therefore, we consider aright what it is that we stand in need of, and what God hath provided for us, that we may be brought unto him in his glory, we shall find it our wisdom to forego all other expectations, and to betake ourselves unto Christ alone.

Fuente: An Exposition of the Epistle to the Hebrews

Five Superiorities of Christs Priesthood

In the last three verses of Hebrews 7 we are given a marvelous display of Christs superiority over all the priests of the Old Testament. The Holy Spirit would have us marvel at the superiority of Christs priesthood over the Aaronic order, which he came to fulfill and replace.

A Sinless Priest

First, our Lord Jesus Christ is a sinless priest (Heb 7:26). We have a High Priest who is “holy, harmless, undefiled, separated from sinners, and made higher than the heavens.” No other priest could ever say that. They were all sinful, like you and me. But not Christ. He was tempted but never yielded to the point of sin.

Needed No Sacrifice

Second, because he was sinless, our Priest did not need to make atonement for himself. Therefore, he could and did offer himself as a sacrifice to God for us (Heb 7:27). The Lord Jesus did not have to offer sacrifices for himself, but instead could offer himself as a sacrifice. He did not need, like those high priests of old, to offer up daily sacrifices, first for his own sins, and then for the sins of the people. Therefore, he was able to atone for the sins of his people, which were imputed to him, by the sacrifice of himself. This He did once for all when He offered up himself.

The Lord Jesus Christ is radically different from all those priests. They had sins of their own that had to be dealt with first. Never in a million years would it have entered their heads that they could actually be the sacrifice for the sins of others. But Christ changed everything. He needed no sacrifice for himself. Rather, he became a sacrifice in himself.

Once For All

Third, our Lords sacrifice of himself was “once for all” (Heb 7:27). “This He did once, when He offered up Himself.” What a great declaration! One time, conclusively, with finality, the Son of God made atonement for all Gods elect by the sacrifice of himself!

This great work of redemption is the center of all history. Every work of God’s grace in history before the sacrifice of Christ looked forward to the death of Christ for its foundation. And every work of God’s grace since the sacrifice of Christ looks back to the death of Christ for its foundation.

Christ is the center of world history, the center of Bible history, and the center of the history of grace. There is no grace without him. Grace was planned from all eternity, but it was planned with Christ at the center and his death as the foundation (Rom 8:28-30; Eph 1:3-6; 2Ti 1:9-10; Rev 13:8).

Divinely Appointed

The fourth superiority of Christ over all the priests of the Old Testament is this: – They were appointed by the law in their weakness; but he was appointed by the very oath of God himself as the perfect Son (Heb 7:28).

The oath of God here is the oath given in Psa 110:4, “The LORD has sworn and will not repent, Thou art a priest forever according to the order of Melchizedek.” The oath came after the law and pointed to the end of the law even in Davids day, for Christ is the end of the law. The Lord Jesus Christ is the termination of the law, because he is the complete fulfillment of it.

The oath was spoken to Christ as our Mediator. In Psa 110:1, David says, “The Lord (God, Jehovah) said to my Lord (Christ our Mediator, the Messiah) sit at my right hand.” Thus, David declared that the final High Priest is the Messiah, the Son of God, after the order of Melchizedek, not after the orders of Levi or Aaron, One who was installed by the oath of God, not by the law of a carnal commandment, which has now passed away. Therefore, we read in Psa 110:3, Thy people shall be willing in the day of thy power.

A Priest Forever

The fifth superiority of Christ over all other priests is that He is a Priest forever (Heb 7:28). The oath “makes the Son, (a Priest) who is consecrated forever.” The Lord Jesus Christ, our great High Priest, shall never die. He shall never be replaced. He has an indestructible life. He will outlive all his foes. He will be there for us long after everyone we depend on is dead.

Children sometimes fear that their parents will not live to take care of them. And sometimes parents fear they will not be alive to take care of their children. Here is something peculiarly precious to the believer. That One who is our great High Priest, our Advocate with the Father, that One who prays for us, with all the tenderness and sympathy of his infinite Being, has been perfected forever! — Not for a decade. — Not for a century. — Not for a millennium. — But forever!

The Point

The great point of this text is this: — We have a great High Priest, the Lord Jesus Christ, the Son of God, who came into the world in human flesh, lived a perfectly righteous life as a man, offered himself as a perfect sacrifice for the sins of his people, rose to everlasting life, and sat down at the right hand of the Majesty on High. There he who loves us with a distinguishing, everlasting love, prays for us and bids us draw near to God through him. There is no priest between God and man, but Christ. Oh, but what a Priest he is! In John 17 we are given a glimpse of our great High Priests intercessory work, as he prays for his elect, seeking for us all things necessary for our souls everlasting good; and his prayer, the Father always grants!

Fuente: Discovering Christ In Selected Books of the Bible

such: Heb 7:11, Heb 8:1, Heb 9:23-26, Heb 10:11-22

became: Heb 2:10, Luk 24:26, Luk 24:46

holy: Heb 4:15, Heb 9:14, Exo 28:36, Isa 53:9, Luk 1:35, Luk 23:22, Luk 23:41, Luk 23:47, Joh 8:29, Joh 14:30, Act 3:14, Act 4:27, 2Co 5:21, 1Pe 1:19, 1Pe 2:22, 1Jo 2:2, 1Jo 3:5, Rev 3:7

made: Heb 1:3, Heb 4:14, Heb 8:1, Heb 12:2, Psa 68:18, Mat 27:18, Mar 16:19, Eph 1:20-22, Eph 4:8-10, Phi 2:9-11, 1Pe 3:22, Rev 1:17, Rev 1:18

Reciprocal: Gen 23:8 – entreat Exo 12:5 – be without Exo 28:2 – holy garments Exo 29:1 – without Exo 29:30 – that son Exo 39:30 – the plate Exo 40:10 – most holy Lev 1:3 – a male Lev 1:14 – of fowls Lev 2:4 – the oven Lev 4:32 – a lamb Lev 4:35 – and the priest shall make Lev 8:14 – he brought Lev 12:6 – a lamb Lev 15:14 – General Lev 16:4 – holy linen coat Lev 16:10 – to make Lev 21:8 – for I Lev 21:17 – blemish Num 8:14 – separate Num 11:2 – the fire Num 19:2 – no blemish Num 19:9 – clean Deu 9:20 – General Deu 26:3 – the priest Deu 33:8 – with thy Deu 33:16 – separated 1Sa 2:35 – I will raise Psa 8:1 – thy Psa 18:20 – cleanness Psa 45:2 – fairer Psa 45:7 – Thou Son 5:10 – beloved Isa 42:6 – called Jer 30:21 – engaged Eze 44:27 – he shall offer Eze 45:18 – without blemish Dan 9:24 – the most Mal 1:9 – beseech Mat 1:18 – of the Mat 3:15 – for Mat 27:4 – the innocent Mar 15:14 – Why Luk 11:32 – a greater Luk 18:19 – General Luk 23:14 – have found Joh 8:46 – convinceth Joh 15:10 – even Joh 16:23 – Whatsoever Joh 19:4 – that ye Rom 1:1 – separated Gal 3:13 – redeemed Eph 4:10 – ascended Phi 2:15 – and Heb 1:9 – loved Heb 2:3 – so Heb 2:18 – he is Heb 3:1 – and Heb 9:24 – but Heb 10:21 – an 1Pe 2:24 – being 1Jo 2:1 – the righteous 1Jo 2:29 – he is 1Jo 3:3 – even

Fuente: The Treasury of Scripture Knowledge

Heb 7:26. Became us means it was fitting that we of the last dispensation should have a High Priest having the best of qualifications. Holy, harmless, undefiled all means a character that is perfect, and Christ has such because He is separate from sinners; has no association with them. Higher refers to rank or importance rather than bodily position; Jesus is more lofty as a High Priest than all the heavens.

Fuente: Combined Bible Commentary

Heb 7:26-28. The final argument for this superiority is the moral fitness of the whole arrangement (see Heb 2:10).

For such a high priest was for us befittinga high priest who was holy (giving to God the reverence and holy love that were due to Him), harmless (innocent, guileless, unsuspected in relation to all human duty between man and man), undefiled (free, therefore, from personal pollution, and from legal defilement, such as often interrupted the priestly office), separated from sinnerspitying them, helping them, able to sympathize with them, dying for them, but not belonging to their class,apart from them as He was apart from sin itself (Heb 4:15, where a form of the same word is used), and made higher than the heavensa phrase found only here, though the sense is expressed elsewhere (chap. Heb 4:14 : having passed through the heavens; Eph 4:10 : far above the heavens). It describes His higher authority, while implying that part of His work has been done on earth, and that for the rest it is essential that He should be at the right hand of God. And such a high priest and no other became us, who needs not daily to offer sacrifice for his own sins, as the high priest did on the Day of Atonement, and then for the sins of the people; but this (the offering for the sins of the people) he did once for all when he offered himself. This is the first mention in this Epistle of Christ offering Himself; the truth is introduced again and again: once struck, the note sounds ever louder and louder. As the writer compares Christ with the Levitical high priests, and as these did not offer sacrifices daily, there has been much discussion on the daily of this verse. The various solutions (that the high priest did offer incense daily: that the high priest might have taken part occasionally in the daily burnt-offerings; that daily means on the day appointedthe Day of Atonement which is elsewhere said to be every year from days to days, Exo 13:10, Heb. and LXX.; and that the high priest is regarded as doing what the ordinary priest did) are all unsatisfactory. Christ is now, and every day, in the Holy Place. If, therefore, He were a sinner, as the high priests of old were, He would need to offer for Himself each day, as the high priests offer, on the one day of every year when they appeared before God. But Christ, being completely free from all personal sin, had no need to offer except for others; and as He offered Himself once for all, His atonement has perpetual efficacy.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. Something supposed and necessarily implied, namely, That if we intend to come unto God, we had need of an High Priest to encourage and enable us therunto; Such and High Priest became us; implying, that without and High Priest in general we can do nothing in this matter.

Observe, 2. The care and kindness of God in providing for us, not only and High Priest, but such as High Priest as our condition required, one that has made atonement for us, procured acceptance, given us assistance, preserved us in grace, and will preserve us unto glory; behold the infinite wisdom, love, grace, and goodness of God, in giving such an High Priest, as in the qualifications of his person, the glory of his condition, and the discharge of his office, was every way suited to deliver us from a state of apostasy, sin, and misery, and to bring us to himself through a perfect salvation.

Observe, 3. The double character given of this High Priest in his purity.

1. He is holy, harmless, undefiled, separate from sinners. Thus he was in his conception, birth, life, and death, never tainted or stained with the least sin, but both habitually and actually mor pure and holy than a priest on earth, or angel in heaven.

2. In his dignity, He is made higher than the heavens; advanced above all the inhabitants of that glorious place, where he ever liveth, and keeps his residence, remaining a Priest for ever not to sacrifice, but to apply effectually his former sacrifice to all believers.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 7:26-28. Such a High-Priest became us Or rather, was suited to us, who are unholy, mischievous, defiled sinners; who is holy With respect to God; harmless With respect to men; undefiled In himself by any sin; separate from sinners That is, from all defiling society of sinners, though mercifully conversant among them; and, to complete all, made higher Even in his human nature, than the heavens, and than all their inhabitants; being far more superior to the noblest of them than Aaron was to the meanest Levite who ministered in the temple. Who needeth not daily That is, on every yearly day of expiation; as those high-priests, to offer sacrifice, first for his own sins For he had no sins of his own; and then for the peoples Which last he did once for all, when he offered up himself A spotless and acceptable sacrifice to God. In this passage, says Macknight, the apostle notices three particulars, which distinguish the sacrifice offered by Christ from those offered by the Jewish high- priests: 1st, He offered no sacrifice for himself, but only for the people. 2d, He did not offer that sacrifice annually, but once for all. 3d, The sacrifice which he offered was not of calves and goats, but of himself. For the law maketh men high-priests which have infirmity Who are weak, sinful, and mortal; but the oath which was since the law Namely, in the time of David; maketh the Son A priest; who is consecrated Or perfected, as properly signifies; see note on Heb 5:9; for evermore Who, having finished his whole process, undertaken and accomplished to effect the work of our redemption, and being without blemish, and perfectly free from every natural and moral infirmity, and invested with all authority and power in heaven and on earth, remaineth a priest for ever.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

7:26 {12} For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

(12) Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.

Fuente: Geneva Bible Notes

The summary conclusion concerning Christ’s superiority as a person 7:26-28

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In view of His superior ministry it is only fitting that our High Priest should be a superior Person. "Holy" (Gr. hosios) stresses blamelessness. (Another word translated "holy," hagios, stresses separateness.) "Innocent" means without guile or malice. "Undefiled" looks at His absolute purity. "Separated from sinners" probably refers to His being in a different class from sinful people. [Note: Manson, pp. 116-17.] Jesus was not only inherently pure, but He remains pure in all His contacts with sinners. [Note: Guthrie, p. 168.]

"The exposition is brought to a conclusion in Heb 7:26-28 with a majestic statement concerning Jesus’ character, achievement, and status as high priest." [Note: Lane, p. 191.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)