Hebrews 7:26-28

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

Hebrews 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 people’s: for this he did once [for all], when he offered up himself. 28For the law maketh [constitutes, καθίστησιν] 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.

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 ‘Harmless’ is certainly too negative a term.—κεχαρισμένος, having been separated, locally withdrawn, from sinners.—γενόμενος, not made, but becoming, viz: in His exaltation at God’s right hand.

Hebrews 7:27.—καθ’ ἡμέραν, day by day, daily.—ἀνενέγκας, by offering up.

Hebrews 7:28.—ἀνθρώπους emphatic, those who are mere men.—υἱόν him who is Son—the art. omitted as Hebrews 1:1, τετελειωμένον, having been perfected.—K.].

EXEGETICAL AND CRITICAL

Hebrews 7:26. For such an high priest, also, etc.—Τοιοῦτος refers back to the high-priest described in Hebrews 7:25; γάρ finds the reason of His existence in His adaptedness to our needs; καί emphasizes the naturalness and justness of such a reference; and the following predicates holy, etc., define the special traits of our Melchisedek High-priest: Ὅσιος, with the LXX., a common translation of חָםִיד, refers to one’s relation toward God; ἄκακος to His relations toward men; ἀμίαντος to His personal unceasing fitness for priestly service; κεχ. ἁπὸ τ. ἁμαρτ. to His withdrawal from all disturbing contact with the wicked, John 7:32-36; Isaiah 53:8; not to His inward purity in His outward association with sinners during His earthly life (Ebr.); ὑψηλ.—γενομ. to that absolutely supraterrestrial, supramundane mode of existence which followed His exaltation.

Hebrews 7:27.—Who hath no daily need, etc.—Καθ ἡμέραν, daily, day by day, cannot mean “on a definite day in the course of the year,” (Schlicht., Michael.), nor can it with διαπαντός be taken as indicating annual repetition=still ever and ever recurring, (Grot., Böhm., De W., Ebr.). It is supposed, therefore, with Calov, and the best older interpreters, by Bl., Thol., Lün., 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. Hebrews 7:5-6), and that the same is true of the daily incense offerings, to which there was ascribed an atoning significancy, Leviticus 17:11-12; Numbers 33:10, LXX. As this sacrifice would seem to have been originally offered morning and evening by Aaron in person, Exodus 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, Exodus 12:14; Exodus 30:8, the words ἀνάγκην ἔχει 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 εὐχὰς καὶ θυσίας τελῶν καθ’ ἑκάστην ἡμέραν. Against Wieseler’s 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. für 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 πρότερον and ἔπειτα 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 Leviticus 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 θυσία, and is also mentioned by Origen (Homil. IV. in Levit.): See Lundius Jüd. Heiligth, III. 9, § 19, more recently Thalhofer: ‘The bloodless sacrifices of the Mosaic Ritual,’ p. 139–156. It may, however, well be urged that our author Hebrews 5:1, designates every sacrifice including the δῶρα in the narrower sense, as a sacrifice made in its ultimate ground and purpose, ὑπὲρ ἁμαρτιῶν. Only we must not deny that primarily the comparison of our passage with Hebrews 5:3, points certainly to a proper expiatory offering made by the high-priest περὶ ἑαυτοῦ, 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 καθ’ ἡμέραν, and by the plural expression ὤσπερ οἱ ; but he has retracted his concurrence (Rudelbach, Zeitschrift, 1860, I 7:595). Hofmann refers the τοῦτο ἐποίησεν to the whole expression πρότερον—λαοῦ, 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 περὶ ἑαυτοῦ, the supplication of Jesus in Gethsemane (Hebrews 5:7-8); while against all use of language, Schlichting understands by ἀμαρτίαι Christ’s 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 θυσίας . The γάρ Hebrews 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 preëminence 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:

Hebrews 7:23; Hebrews 7:23.—Instead of γεγονότες ἱεριές, we are to read with A. C. D. E., ἱερεἰς γεγονότες. Yet the Sin, has the words in the order first named.

[14][Hebrews 7:26.—Instead of the bare ἔπρεπεν we should read with A. B. D. E. καὶ ἔπρεπεν, although Sin. has not the καὶ [καὶ 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].