Teks -- Hebrews 7:26 (NET)

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Heb 7:26 - Became us

Became us ( hēmin eprepen ).

Imperfect active indicative of prepō as in Heb 2:10, only there it was applied to God while here to us. "Such"(toioutos ) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (Heb 2:17.) as just explained in Heb 7:24. 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.

Robertson: Heb 7:26 - Holy

Holy ( hosios ).

Saintly, pious, as already noted. Cf. Act 2:24; Act 13:35.

Robertson: Heb 7:26 - Guileless

Guileless ( akakos ).

Without malice, innocent. In N.T. only here and Rom 16:18.

Robertson: Heb 7:26 - Undefiled

Undefiled ( amiantos ).

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

Robertson: Heb 7:26 - Separated from sinners

Separated from sinners ( kechōrismenos apo tōn hamartōlōn ).

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

Robertson: Heb 7:26 - Made higher than the heavens

Made higher than the heavens ( hupsēloteros tōn ouranōn genomenos ).

"Having become higher than the heavens."Ablative case (ouranōn ) after the comparative adjective (hupsēloteros ).

Vincent: Heb 7:26 - Became us

Became us ( ἡμῖν ἔπρεπεν )

See on 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. Heb 2:17.

Vincent: Heb 7:26 - Holy

Holy ( ὅσιος )

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.

Vincent: Heb 7:26 - Harmless

Harmless ( ἄκακος )

Rend. guileless . Free from malice and craft. Only here and Rom 16:18. Undefiled (ἀμίαντος ), see on 1Pe 1:4.

Vincent: Heb 7:26 - Separate

Separate ( κεχωρισμένος )

Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Rom 6:10.

Vincent: Heb 7:26 - Higher than the heavens

Higher than the heavens ( ὑψηλότερος τῶν οὐρανῶν )

Comp. Eph 4:10, Heb 4:14.

Wesley: Heb 7:26 - For such an high priest suited us

Unholy, mischievous, defiled sinners: a blessed paradox! Holy - With respect to God.

Wesley: Heb 7:26 - Harmless

With respect to men.

Wesley: Heb 7:26 - Undefiled

With any sin in himself.

Wesley: Heb 7:26 - Separated from sinners

As well as free from sin. And so he was when he left the world.

Wesley: Heb 7:26 - And made

Even in his human nature.

Wesley: Heb 7:26 - Higher than the heavens

And all their inhabitants.

JFB: Heb 7:26 - such

As is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."

JFB: Heb 7:26 - holy

"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Psa 16:10).

JFB: Heb 7:26 - harmless

Literally, "free from evil" and guile, in relation to Himself.

JFB: Heb 7:26 - undefiled

Not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.

JFB: Heb 7:26 - separate

Rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Lev 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Eph 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN].

JFB: Heb 7:26 - made

Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare Heb 1:4).

JFB: Heb 7:26 - higher than the heavens

For "He passed through [so the Greek] the heavens" (Heb 4:14).

Clarke: Heb 7:26 - Such a high priest became us

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, ὁσιος, answering to the Hebrew חסיד 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, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others

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

4.    He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων . 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 Savior, 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.

Calvin: Heb 7:26 - NO PHRASE

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.

TSK: Heb 7:26 - such // became // holy // made

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 7:26 - For such an High Priest became us, who is holy // Harmless // Undefiled // Separate from sinners // And made higher than the heavens

The last excellency of the gospel High Priest, preferring him to Aaron’ s 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 David’ s proof to be cleared, who this person was, who was different from Melchisedec, though after his order, to take place after Aaron’ s was expired, who was immortal, and constituted an everlasting Priest by God’ s 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 God’ s 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 .

Harmlessakakov , 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 .

Undefiledamiantov , without any spot, not soiled or stained without or within; the angels and heavens are not so clean in God’ s 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 God’ s 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.

PBC: Heb 7:26

What we need is not an angel to rescue us.  We need a man to help us.  Adam brought all this misery upon his offspring.  Mankind is in the shape it's in today because the first man landed us into this miserable state.  Adam's transgression brought all this misery and heartache and trouble on mankind.  By man came death, by man came also the resurrection of the dead.  The first man Adam was of the earth earthy and he brought all this misery upon us.  We need another Adam - we need a second Adam.  The Lord Jesus Christ is that second man.  This high priest became us - He did not stand aloof and distant and remote but He actually took upon Him bone of our bone and flesh of our flesh.  "For in all things it behooved Him to be made like unto His brethren."  This high priest became us - He came down to where we were.

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

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.