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This word gives us "atonement" in the A.V. The great day of atonement is the type
which is in view in Heb. 9:
It will be noticed that the idea of cleansing or purifying is prominent in that chapter.
First we have the cleansing of the conscience by the blood of Christ as the antitype of the
ashes of the heifer. Then we have the cleansing by the blood, the patterns of heavenly
things and the heavenly things themselves being thus cleansed. The opening section of
chapter 9: speaks of the high priest who went into the holiest alone once every year, not
without blood. This is an evident reference to Lev. 16: and the day of atonement. The
closing section speaks of the Lord Jesus as the true high priest:--
"For Christ is not entered into the holy places made with hands, which are the figures
of the true, but into heaven itself, now to appear in the presence of God for us . . . . .
Christ was once offered to bear the sins of many; and unto them that look for Him shall
He appear a second time WITHOUT SIN unto salvation."
While the "second time" indicates the "second coming" of the Lord, the meaning
which is to be attached to the expression here is the fulfillment of the type in Lev. 16:
Not until the high priest had gone in beyond the veil with the blood of atonement and had
appeared the second time did the people, typically, enter into the "so great salvation" of
Hebrews.
When we look at the context of Heb. 2: 17 we observe that it is covered by the
thought of "sanctification" (2: 11). The only aspect of Christ's sacrificial work which is
given in that great summary of Heb. 1: 3 is that of "purification" or "cleansing" (as in
Heb. 9:). The sufferings of Heb. 2: are connected with perfecting and glory, delivering
from the fear of death, and making propitiation for sins. Here, in Heb. 2: 11, we have
the offering of Christ "sanctifying". In Heb. 10: 14 we get to the farthest extreme, where
we read that "by one offering He hath perfected for ever them that ARE SANCTIFIED".
This is what is intended in Heb. 2: 17, 18. First He sanctifies (2: 11), then He
perfects (2: 17, 18). Here the perfecting work is seen beginning; we shall trace it through
its various processes until we read the Hebrew's equivalent to the prize of Phil. 3:, viz.,
"the spirits of perfected righteous ones" (Heb. 12: 23). This perfecting of the sanctified is
the theme of the book, and merely to lift out a verse, as so many do 10: 14, is practically
to misquote it, for it is not usual for an evangelical or protestant speaker, when using
Heb. 10: 14, to teach the "perfecting" of those already sanctified, but to buttress up some
anti-Romish doctrines, truth in its way, but not the truth of that verse.
It will be noticed that 2: 18 leaves us with the thought of "succour in temptation",
and not "salvation from sin". Babes are "unskillful", i.e., "untested" or "untempted", but
perfect ones have their senses "exercised". The pilgrim journey is one beset with
temptations, but all for the good of the tempted. The Lord will never fail them; perfect
sympathy exists between the great high priest and the tried saint. He Himself has
suffered, being tempted; He can succour those who are tempted. Failure therefore is
simply lack of faith, not lack of provision. This we shall see more clearly when we enter
upon the examination of chapters 3: and 4: