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Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Hebrews 2:17 - 2:17
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Heb 2:17. Ὅθεν) The particle ὅθεν occurs six times in this epistle, but never in the epistles to which the apostle has affixed his name; and yet it occurs in Paul’s speech, Act 26:19.-ὤφειλε, it behoved Him) A grand expression, ch. Heb 5:3. It behoved Him from the relationship of consanguinity, and because He had undertaken it in the Old Testament, Heb 2:12-13. He now exhibits greater confidence in the tone of his speaking; comp. Heb 2:11, He is not ashamed.-κατὰ πάντα, in all things) in all sufferings and temptations.-τοῖς ἀδελφοῖς, to His brethren) Heb 2:11.-ὁμοιωθῆναι, to be made like) This is a recapitulation of those things which precede. The sum of those which follow is immediately added.-ἵνα, that) The apostle thrice glances at the High Priesthood, till he comes to its full discussion, ch. 7. He touches upon it in three successive steps. I. He ought to be made like to His brethren, THAT He might BECOME a merciful and faithful High Priest, in the passage before us. II. HE WAS CALLED a High Priest at the time when He was made perfect; ch. Heb 5:10. III. He was MADE High Priest when He entered into that which is within the veil; ch. Heb 6:20; and when this entrance was made once for all, He always, as a Priest for us, presents Himself before the face of God; ch. Heb 9:24.-ἐλεήμων, merciful) This word, as well as πιστὸς, faithful, is construed with ἀρχιερεὺς, high priest; ch. Heb 4:15, Heb 5:2. He was made merciful to the people labouring under sins: πιστὸς, faithful, so far as GOD is concerned. There is a Chiasmus here.[22] We have the Priest and the High Priest, who has the right of drawing near and of bringing men to God. The word faithful is treated of, ch. Heb 3:2, with the addition of the practical application: the word ἐλεήμων, merciful, ch. Heb 4:14, etc., with the practical application also added: the word ἀρχιερεὺς, High Priest, is treated of, ch. Heb 5:4-5, Heb 7:1-2, with the practical application added, ch. Heb 10:19. The proposition or statement of many things at Rom 1:16 (where see the note), very much resembles this. Of these three points, one, ἐλεήμων, merciful, is put before γένηται, that He might become, because it is deduced from what was previously said. The other two are properly connected together, because they come to be treated of afterwards along with the first. But the word merciful, and, conjointly with it, faithful High Priest, elegantly have in this proposition a rather absolute signification, because again (in turn) the subsequent discussion contemplates faithfulness without the priesthood in the case of Moses, and mercy with the priesthood in the case of Aaron. First, Jesus is merciful. No one can suppose that Jesus had more mercy before He suffered, and that now He has more severity. Only let us now flee (escape) from the wrath of the Lamb, which is even yet to come.-Ἀρχιερεὺς) High Priest. The Latin Pontifex was so called from the fact, that he built a bridge at Rome, or sacrificed on a bridge; and the pontifex, ἱερεὺς, was either alone or with others; but the ἈΡΧΙΕΡΕῪς, high priest (pontifex maximus), was exalted above the others, over whom he presided. In the Evangelists and Acts, where the Jewish high priests are frequently mentioned, the term pontiff (pontifex), used by the Vulgate and other translations, will not, I think, offend any one; but in this epistle, in which Christ is the principal subject, I do not know whether that term may be as well suited to the style of Paul as to the institutions of Numa. At least Seb. Schmidius uses it with reluctance, and occasionally substitutes for it chief priest (princeps sacerdos); but a single word is better, especially when other epithets are added, as here merciful and faithful; for we cannot conveniently say, ch. Heb 4:14, a great chief (greatest) pontiff (pontificem maximum magnum). High priest (archisacerdos) is the most convenient term which the learned have long used, and which sounds as well as archigubernus, in the writings of Jabolenus, archiflamen, archipræsul, archipontifex, and various other terms, which Vossius stigmatizes in his work, De vitiis Latini Sermonis, p. 371, and some other writers. With respect to the subject now before us, this glorious title of High Priest occurs presently again, ch. Heb 3:1. But nowhere, except in the 110th Psalm, and Zec 6:13, and in this epistle, is Christ expressly called a Priest; and it is only in this epistle that the priesthood of Christ is professedly discussed. Whence it is evident, how extraordinary in its character, and how necessary, is this book of the New Testament. However, in all these passages, which are even of the Old Testament, there is added the mention of the kingdom, which is oftener spoken of elsewhere without the priesthood. Nay, on the Cross, on which this Priest offered His sacrifice, He had the title (inscription) of King. The priesthood, as well as the kingdom, is appropriate (belongs fittingly) to this First-begotten.-τὰ πρὸς τὸν Θεὸν, towards God) So ch. Heb 5:1.-εἰς τὸ ἱλάσκεσθαι) to make atonement or reconciliation.-τὰς ἁμαρτίας, the sins) which bring death and the fear of it.-τοῦ λαοῦ, of the people) the people, whom he called the seed of Abraham, Heb 2:16. He Himself knew no sin. He made atonement for the sins of the people, Isa 53:8.
[22] Ἐλεήμων (1) referring to λαοῦ (4): and πιστὸς (2) to Θεόν (3).-ED.