14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering.
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, ROM 8:3
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2CO 5:21
26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens.
John Gill
For it was indeed fitting that we should have such a high priest—Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted.
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.
Innocent—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.
Unstained—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, were to excel their brothers in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness.
Separated 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, “separated 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, and so before the burning of the heifers.
And exalted above 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: 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.
27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.
John Gill
He has no need, like those high priests—They being sinners, and he not.
To offer sacrifices daily, first for his own sins and then for those of the people—As they did on the Day of Atonement; see (Lev 16:6, 11, 15-16) upon which place the Jews make the same remark the apostle does here;
“he (the high priest, they say) offers sacrifices for the sins of the people, for his own, ‘first, and afterwards for the sins of the people’: ”
which was one reason of the imperfection and insufficiency of their sacrifices; but Christ needed not to offer for his own, nor could he, for he had none of his own; what he had was by imputation; wherefore he only needed to offer, and he only did offer, for the sins of the people; not of the Jews only, but of the Gentiles also, even of all God’s covenant people; nor did he need to do this daily, as they did; they offered sacrifice daily, the common priests every day, morning and evening, and the high priest on a stated day once a year, on the Day of Atonement.
Since he did this once for all when he offered up himself—And in this also he differed from them; they offered not themselves, but what was inferior to themselves, and what could not take away sin, and, therefore, was repeated; but Christ offered himself, his whole human nature, soul and body, and both as in union with his divine nature; and this being offered to God freely and voluntarily, in the room and stead of his people, was acceptable to God: hereby justice was satisfied; the law fulfilled; sin taken away, and complete salvation obtained; so that there never was since any need of his offering again, nor never will be; which shows the perfection and fulness of his priesthood, and the preference of it to the Levitical one.
28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. HEB 7:26-28
For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 1PE 3:18
15 And he killed it, and Moses took the blood, and with his finger put it on the horns of the altar around it and purified the altar and poured out the blood at the base of the altar and consecrated it to make atonement for it.
Rashi
And purified the altar—He cleansed and purified it from anything “strange,” into holiness (cf. Rashi on Exo 19:36).
And consecrated it by this rite.
To make atonement for it—To make all atonements from now on.
Zevachim 53b:6
The baraita continues: Rabbi Yishmael says: It is stated here: “Shall bring the blood and sprinkle the blood around against the altar” (Lev 1:5), and it is stated there, with regard to the sin offering sacrificed at the inauguration of the tabernacle: “And he killed it, and Moses took the blood, and put it on the corners of the altar around with his finger” (Lev 8:15). Just as there, with regard to the sin offering, the blood was placed discretely and with four placements, one on each corner, so too here, with regard to a burnt offering, it must be placed discretely and with four placements. This opinion accords with the opinion of Rav.
For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. ROM 5:10
John Gill
For if while we were enemies—For the further illustration of the love of God expressed to sinners, by the death of his Son, the state and condition God’s elect were in when Christ died for them is taken notice of; they “were enemies”; to God, to his being, perfections, purposes, and providences; to Christ, to his person, offices, grace, and righteousness; to the Spirit, the things of the Spirit, and his divine operations and influences; to the people of God, and to the gospel and ordinances of Christ; which enmity is deeply rooted in their minds, is causeless, and undeserved, and is implacable, and irreconcileable without the power and grace of God; which grace of God is wonderfully displayed in the reconciliation of such persons,
We were reconciled to God—Not God to us; and this reconciliation is for their sins, an atonement for them, rather than of their persons; which being done, their persons are reconciled, not to the love, grace, and mercy of God, or to his affections, in which they always had a share, but to the justice of God injured and offended by their sins; and so both justice and holiness on one side, and love, grace, and mercy on the other, are reconciled together, in the business of their salvation; which is brought about by the sufferings and death of Christ: this expresses the wonderful love of God, since this reconciliation arises purely from himself; the scheme of it is of his own contriving; he, whose justice was affronted, and whose law was broken, took the first step towards it, and conducted the whole affair; and which was effected at the expense of the blood and life of his own Son, and that for persons who were enemies to them both. In consequence of this, another reconciliation of them is made by the Spirit of God in regenerations, of which notice is taken in this passage:
By the death of his Son—Reconciliation implies a former state of friendship, a breach of that friendship, and a making of it up again; which no ways contradicts the everlasting and unchangeable love of God to his people; for this is not a reconciliation of God to them, but of them to God:
Much more, now that we are reconciled—To God, as a sovereign God, in his decrees, in his providences, and in the method of salvation by his Son; to Christ, to the way of salvation by him, so as to submit both to his righteousness for justification, and to the scepter of his kingdom, to be ruled and governed by it; to the Spirit, so as to be led by him, to walk after him, and to depend upon him for the carrying on, and finishing the good work of grace begun in them; to the people of God, so as to love them, and delight in their company; and to the gospel and ordinances, so as highly to value them, long after them, and take pleasure in them. Now from both these reconciliations is inferred the sure and certain salvation of persons so reconciled:
Shall we be saved by his life—By the life of Christ, and which designs not so much his life as God; or his living in the hearts of his people by faith; though neither of them are to be excluded; but his life, as man, and that not either his private or public life, as man here on earth, though this has an influence upon, and a concern in the business of salvation; but more especially here is meant the interceding life of Christ in heaven, where he lives, and ever lives to make intercession for his people, and to see the salvation he has obtained by his death applied unto them, and they put into the possession of it.
and might reconcile us both to God in one body through the cross, thereby killing the hostility. EPH 2:16
21 And you, who once were alienated and hostile in mind, doing evil deeds,
22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, COL 1:21-22
Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. HEB 2:17
16 And he took all the fat that was on the entrails and the long lobe of the liver and the two kidneys with their fat, and Moses burned them on the altar.
Rashi
And the long lobe of the liver—Besides the liver—it means that he took a little of the liver with the long lobe.
21 He washed the entrails and the legs with water, and Moses burned the whole ram on the altar. It was a burnt offering with a pleasing aroma, a food offering for the Lord, as the Lord commanded Moses.
And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. EPH 5:2