Hebrews 8:3

The summary description of our high priest designed is carried on in this verse. And the apostle manifests, that as he wanted nothing which any other high priest had, that was necessary unto the discharge of his office, so he had it all in a more eminent manner than any other had.

Hebrews 8:3. Πᾶς γὰρ ἀρχειρεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτο ὅ προσενέγκῃ.

Καθίσταται εἰς τὸ προσφέρειν. Syr., דְּקָאֵם דַּנְקַיִב “qui stat ut offerat,” “who standeth” (that is, at the altar) “that he may offer;” rendering καθίσταται neutrally, the whole sense is imperfect, “For every high priest who standeth” (at the altar) “that he may offer gifts and sacrifices; therefore,” etc.

Δῶρα. Syr., קיּיְבָּנֵא , “ oblationem.” Vulg., “munera.” Some rather use “dona,” and some “donaria,” “sacred gifts.”

Καὶ θυσίας. Syr.. דְבָחֵא. that is זְבָחִים, “sacrifices.” Vulg., “hostias;” and the Rhemists, “hosts;” It may be to countenance their name of the host in the mass.

᾿Αναγκαῖον. Syr., זָדְקָא חֲיָת, “justum erat,” “aequum erat;” “it was just and equal.” Vulg., “necesse est,” in the present tense; “it is necessary.” Beza, “necesse fuit,” “it was necessary;” properly: and so the Syriac renders the verb substantive understood in the original, or included in the infinitive mood following, in the preterimperfect tense.

῎Εχειν, “habere,” “hunt habere.” Syr., לְהָנָא דְּיֶהְוֵא לֵהּ “huic ut esset ei;” “to this man that there should be to him,” or “with him.”

῞Ο προσενεγκῆ. Vulg., “aliquid quod offerat;” “something that he may offer.” Syr., מֵדֵם דַּנְקַיֵב, “something that he should offer.” The Arabic adds, “for himself,” corruptly.

Hebrews 8:3. For every high priest is ordained [appointed] to offer gifts and sacrifices: wherefore it is of necessity [it was necessary] that this man [should] have somewhat also to offer. The connection of these words unto what was before asserted, which giveth us the design of the apostle in them, is expressed in the causal conjunction, γάρ, “for.” He both giveth a confirmation of what he had before affirmed, namely, that Christ was the “minister of the true tabernacle,” that is, of his body, and rendereth a reason why it should so be; and this he further confirms in the verses ensuing.

The reason he insists on is taken from the general nature of the office of “every high priest” That the LORD Christ is our high priest, he had sufficiently demonstrated and confirmed before; this, therefore, he now assumes as granted. And hereon what belongs unto him as such he further manifests, by showing what the nature of that office required, and what did necessarily belong unto every one that was partaker thereof.

There are therefore two things in the words:

1. A general assertion of the nature, duty, and office of every high priest.

2. A particular inference from thence, of what did necessarily belong unto the LORD Christ in the susception and discharge of this office.

In the first,

1. The universality of the expression is to be observed: Πᾶς ἀρχιερεύς , ”Every high priest.” By the context, this universal is cast under a limitation with respect unto the law: “Every high priest” that is “made” or “appointed by the law;” for of those alone the apostle treateth.

There was, indeed, never any high priest accepted of God but those ordained by the law, yet was it necessary unto the apostle to make mention of the law also. And although they were many of them, yet were they all of the same order and office; and so were all alike authorized and obliged unto the same duties. Wherefore the apostle thus expresseth it by “every high priest,” to evidence that there lay no exception against his argument, seeing that, in the whole multitude of high priests, in their succession from first to last, there was no one but he was appointed unto this end, and had this duty incumbent on him. Yea, it is not one especial duty of their office, that might be omitted, which he insisteth on, but the general end for which they were ordained; as he expresseth it in the next word.

2 . Καθίσταται , “is ordained;” that is, appointed of God by the law. Of the sense of this word I have spoken before, as also of the thing intended. See Hebrews 5:1-2.

Obs. 1. God's ordination or appointment gives rules, measures, and ends, unto all sacred offices and employments. Whoever undertakes any thing in religion or divine worship without it, besides it, beyond it, is a transgressor, and therein worshippeth God in vain. He whom God doth not ordain in his service, is an intruder; and that which he doth not appoint is a usurpation. Nor will he accept of any duties, but what he himself hath made so.

3. The principal end why the high priests were ordained of God is expressed; it was “to offer gifts and sacrifices.”

This appears in their original institution, Exodus 28:29.

(1.) They were to offer. God appointed Aaron and his successors, on purpose to offer gifts and sacrifices for the whole people.

(2.) None but they were to offer; that is, none but the priests were to offer, none but they might approach unto God, to offer any thing sacredly unto him. The people might bring their offerings unto God; but they could not offer them on the altar. And some offerings, as those at the feast of expiation, were appropriated unto the high priests only. So is the case stated by Azariah, the high priest, 2 Chronicles 26:18:

“Not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, who are consecrated;”

Exodus 30:7; Numbers 18:7. And God hereby taught the people that nothing should ever be accepted from them, but in and by the hand of the great high priest who was to come. And this is that which we are yet taught thereby. And whoever he be, if as great and prosperous as king Uzziah, who shall think to approach unto God immediately, without the interposition of this high priest, he is smitten with the plague of spiritual leprosy.

4. What they were to offer is also declared: “gifts and sacrifices;” δῶρα, “munera,” “donaria,” “dona.” Sometimes all קָרְבָּנִים, the “corbanim” in general, are intended by this word; for all sacred offerings, of what sort soever, are so called at their first institution, Leviticus 1:2: “If any one among you bring his corban unto the LORD.” And thereon the especial kinds of offerings and sacrifices are enumerated, which in general were all “corbanim.” So every thing that is brought unto the altar is called δῶρον, Matthew 5:23-24: Προσφέρῃς τὸ δῶρον, ”When thou bringest thy gift;” that is, אִםאּתַּקְרִיב קָרְבָּנְךָ, to “offer gifts,” sacred gifts of all sorts, especially sacrifices properly so called. Or, by δῶρα the מִנְהוֹת, “minchoth,” may be intended; as by θυσίας the “zebachim” are. For these two contain the whole complex of sacred offering, For “zebachim,” or θυσίαι , are bloody sacrifices, sacrifices by immolation or killing, of what sort soever the matter of it was, or unto what especial end soever it was designed; and the “minchoth” were offerings of dead things, as of corn, oil, meats, and drinks. To offer all these was the office of the priesthood ordained. And we are taught thereby, that,

Obs. 2. There is no approach unto God without continual respect unto sacrifice and atonement. The principal end of sacrifices was to make atonement for sin. And so necessary was this to be done, that the office of the priesthood was appointed for it. Men do but dream of the pardon of sin, or acceptance with God, without atonement. This the apostle layeth down as that which was necessary for “every high priest,” by God's institution. There never was any high priest, but his office and duty it was to “offer gifts and sacrifices;” for unto that end was he ordained of God.

Secondly, Hence he infers that it was necessary that “this man should have somewhat to offer.” For being a minister of the heavenly sanctuary, and the true tabernacle, a high priest he was. But this he could not be, unless he had somewhat to offer unto God. A priest that hath nothing to offer, that was not ordained unto that end, is indeed no priest at all.

And in this assumption of the apostle we may observe,

1. The note of inference, “wherefore.”

2. The designation of the person spoken of, “this man.”

3. The manner of the ascription made unto him, “he must have.”

4. The matter of it, “somewhat to offer:”

1. The note of inference is ὅθεν, “wherefore.” It is frequently used by the apostle in this epistle, when he proves his present assertions, from the old institutions of the law and their signification, Hebrews 2:17; Hebrews 3:1; Hebrews 9:18. And the whole force of this inference, especially that in this place, depends on this supposition, that all the old typical institutions did represent what was really to be accomplished in Christ; whence it was “necessary” that he should be what they did signify and represent. Hence it is often observed in the Gospel, that he did or suffered such things, or in such a manner, because things were so ordered under the law.

2. The designation of the person is expressed: τοῦτον , “this man;” ‘he of whom we speak, this high priest of the new testament; whom he had before described, and specified by his name, “Jesus;” and by his dignity, “the Son of God:” that “this man,” this Jesus, the high priest of the new testament.

3. The subject being stated, that which he affirms thereof is, that he, this priest, must have “somewhat to offer.” And this was “of necessity” that so it should be. For whatever otherwise this glorious person were, or might be, yet a high priest he could not be, unless he had somewhat to offer; for to offer gifts and sacrifices is the sole end of that office. This “necessity,” then, was absolute. For without this no office of priesthood could be discharged, and consequently no atonement be made, nor could we be brought unto God. And it is said that it was thus necessary ἔχειν, “that he should have.” And it is not possession only that is intended, but possession with respect unto use. He was so to have somewhat to offer, as to offer it accordingly. For it would not avail the church to have a high priest that should have somewhat to offer, if it were not actually offered. Wherefore respect is had both unto the meetness of Christ unto his office and his faithfulness therein. He had what to offer, and he did offer it.

4. The matter of his offering is expressed: τὶ ὁ προσενέγκη, “somewhat to offer;” that is, in sacrifice unto God. The apostle expresseth it indefinitely, τὶ ὁ : but what it is which he was to have, he doth riot as yet declare. He was not engaged further by his present argument. But he elsewhere declares expressly what this was that he had to offer, what was the matter of his sacrifice, and what it was necessary that it should be. And this was “himself,” his whole human nature, soul and body.

It may be it will be said, that it doth not necessarily follow, that if he have somewhat to offer, it must be himself; for he might offer somewhat else out of the flocks and herds, as they did of old. Nor, indeed, doth the apostle intend directly to prove it in this place, namely, that it must be himself which he must offer. But it doth necessarily follow from the arguments before insisted on, Hebrews 7; for whatever else God had appointed or approved of to be offered in sacrifice, he had ordained the Levitical priesthood to offer, and appropriated the offering of it unto them; so as no such sacrifice could ever be offered by any who was not of the seed of Aaron. Whereas, therefore, our high priest was not of the tribe of Levi, but of Judah, it is evident that he could not offer any of the things which were appropriated unto their ministry and service. And hence our apostle in the next verse affirms directly, that “if he were on the earth,” that is, to officiate in his office with the things of the earth, after the manner of other priests, he could not be so much as a priest at all; seeing all such services were appropriated unto and performed by the priests of another order. Again; if he might have done so, and accordingly had done so, our apostle manifests that his priesthood must have been ineffectual as unto the proper ends of it. For “the law could make nothing perfect;” not only because of the infirmity and imperfection of its priests, but also because of the insufficiency of its sacrifices unto the great ends of expiating sin, by whomsoever they were offered. For “it is impossible,” as he declares, “that the blood of bulls and of goats should take away sins,” or “purge the conscience” of the sinner, Hebrews 10:1-4, etc. Wherefore, as it was necessary that he should have somewhat to offer, so it was necessary that this somewhat should be himself, and nothing else.

Something must yet be added as unto the rendering of the words themselves, which influenceth their proper sense. ᾿Αναγκαῖον, “necessary,” “of necessity,” must have the verb substantive added, to determine its signification. Erasmus adds “est,” “it is necessary;” and we render it, “it is of necessity.” Beza supplies “fuit,” as doth the Syriac interpreter הֲוָא, “fuit,” “erat;” “it was necessary.” And so he renders ὁ προσενέγκῃ by “quod offerret,” “which he should offer;” in both respecting the time past. Others render it by “quod offerat,” “which he may offer;” with respect unto the time present or to come. And Beza gives this account of his translation, namely, that the apostle having respect unto the sacrifice of Christ, which was past, affirms that “ it was necessary that he should have somewhat that he might offer;” and not that “ it is necessary that he should have somewhat to offer.” And although I will not deny but that the Lord, by reason of the perpetual efficacy of his oblation, and the representation of it in his intercession, may be said to offer himself, yet his sacrifice and oblation of himself were properly on the earth, as I have fully proved elsewhere. This text being urged by Grotius with respect unto the offering and sacrifice of Christ, Crellius replies, “Concludit scriptor divinus ex eo quod Christus sit sacerdos, necesse esse ut habeat quod offerat; non, ut loquitur Grotius, necesse fuisse ut haberet quod offerret, quasi de re praeterita loquatur,” Respons. ad cap. 10. But, as Beza very well observes, the apostle had before mentioned the one offering of Christ as already perfected and completed, Hebrews 7:27. He cannot, therefore, speak of it now but as that which was past; and here he only shows how necessary it was that he should have himself to offer, and so to offer himself, as he had done. And from these words we may observe,

Obs. 3. That there was no salvation to be had for us, no, not by Jesus Christ himself, without his sacrifice and oblation. ”It was of necessity that he should have somewhat to offer,” as well as those priests had of old according to the law. Some would have it that the Lord Christ is our Savior because he declared unto us the way of salvation, and gave us an example of the way whereby we may attain it, in his own personal obedience. But whence, then, was it “of necessity that he must have somewhat to offer” unto God as our priest; that is, for us? For this belongeth neither unto his doctrine nor example. And it was necessary that he should have somewhat to offer, in answer unto those sacrifices of old which were offered for the expiation of sin. Nor could our salvation be otherwise effected, by any other acts or duties of our high priest; for the church could not be saved without taking away the guilt of sin. And the whole design of the priests and sacrifices of old, was to teach and instruct the church how alone this might be performed. And this was only by making atonement for it by sacrifice; wherein the beast sacrificed did suffer in the room of the sinner, and did by God's institution bear his iniquity. And this our apostle hath respect unto, and the realizing of all those typical representations in Christ; without which his whole discourse is useless and vain. Wherefore there was no other way for our salvation, but by a real propitiation or atonement made for our sins. And whosoever looketh for it otherwise but in the faith and virtue thereof, will be deceived.

Obs. 4. As God designed unto the Lord Christ the work which he had to do, so he provided for him, and furnished him with whatever was necessary thereunto. Somewhat he must have to offer. And this could not be any thing which was the matter of the sacrifices of the priests of old. For all those sacrifices were appropriated unto the discharge of the priesthood; and besides, they were none of them able to effect that which he was designed to do. Wherefore a body did God prepare for him, as is declared at large, Hebrews 10:1-8, etc.

Obs. 5. The Lord Christ being to save the church in the way of office, he was not to be spared in any thing necessary thereunto. And in conformity unto him,

Obs. 6. Whatever state or condition we are called unto, what is necessary unto that state is indispensably required of us. So are holiness and obedience required unto a state of reconciliation and peace with God.