Hebrews 2:17

Wherefore The Greek word ὅθεν, "whence," common in this Epistle, does not occur once in St Paul, but is found in Acts 26:19, in a report of his speech, and in 1 John 2:18.

in all things These words should be taken with "to be made like."

it behoved him Stronger than the "it became Him" of Hebrews 2:10. It means that, with reference to the object in view, there lay upon Him a moral obligation to become a man with men. See Hebrews 5:1-2.

that he might be Rather, "that he might become" or, "prove Himself."

a merciful and faithful high priest Merciful, or rather, "compassionate" to men; "faithful" to God. In Christ "mercy and truth" have met together. Psalms 85:10. The expression "a faithful priest" is found in 1 Samuel 2:35. Dr Robertson Smith well points out that the idea of "a merciful priest," which is scarcely to be found in the O.T., would come home with peculiar force to the Jews of that day, because mercy was a quality in which the Aaronic Priests had signally failed (Yoma, f. 9. 1), and in the Herodian epoch they were notorious for cruelty, insolence and greed (see my Life of Christ, ii. 329, 330). The Jews said that there had been no less than 28 High Priests in 107 years of this epoch (Jos. Antt.xx. 10) their brief dignity being due to their wickedness (Proverbs 10:27). The conception of the Priesthood hitherto had been ceremonial rather than ethical; yet it is only "by mercy and truth" that "iniquity is purged." Proverbs 16:6. The word "High Priest," here first introduced, has evidently been entering into the writer's thoughts (Hebrews 1:3; Hebrews 2:9; Hebrews 2:11; Hebrews 2:16), and is the most prominent conception throughout the remainder of the Epistle. The consummating steps in genuine high priesthood are touched upon in Hebrews 5:10; Hebrews 6:20; Hebrews 9:24.

high priest The Greek word is comparatively new. In the Pentateuch the high priest is merely called "the Priest" (except in Leviticus 21:10). In later books of Scripture the epithet "head" or "great" is added. The word occurs 17 times in this Epistle, but not once in any other.

in things pertaining to God Comp. Hebrews 5:1. The phrase is found in the LXX. of Exodus 18:19.

to make reconciliation for the sins of the people More literally, "to expiate the sins of the people." Christ is nowhere said in the N. T. to "expiate" or "propitiate" God or "the wrath of God" (which are heathen, not Christian, conceptions), nor is any such expression found in the LXX. Nor do we find such phrases as "God was propitiated by the death of His Son," or "Christ propitiated the wrath of God by His blood." God Himself fore-ordained the propitiation (Romans 3:25). The verb represents the Hebrew kippeer, "to cover," whence is derived the name for the day of Atonement (Kippurim). In Daniel 9:24 Theodotion's version has ἐξιλάσαθαι ἀδικίας. We are left to unauthorised theory and conjecture as to the manner in whichand the reason for which"expiation," in the form of "sacrifice," interposes between "sin" and "wrath." All we know is that, in relation to us, Christ is "the propitiation for our sins" (1Jn 2:2; 1 John 4:10; Romans 3:25). Accepting the blessed result as regards ourselves we shall best shew our wisdom by abstaining from dogmatism and theory respecting the unrevealed and transcendent mystery as it affects God.

the people Primarily the Jewish people, whom alone the writer has in mind. Angels, so far as we are told, did not need the Redemptive work.