Heb. 4:1-5:6 - EXEGESIS (Donovan)
OVERVIEW: The author identified neither himself nor the people to whom he was writing. However, the content of the book, including the frequent references to the Hebrew Scriptures, makes it clear that he was writing to Jewish Christians who were sorely tempted to leave the Christian church and revert to Jewish worship.
There were a number of reasons why these Jewish Christians might have been tempted to return to Judaism:
The author spends the first ten and a half chapters of this thirteen chapter book (1:1 - 10:18) emphasizing the superiority of Christ and the new covenant to Moses and the old covenant.
IMMEDIATE CONTEXT: The author implored, "Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God" (3:12). He reminded them of the Israelite rebellion in the wilderness, and God refusing to allow them entry into the Promised Land "because of unbelief" (3:19). He then raised his concern that "anyone of you should seem to have come short of a promise of entering into his rest" (4:1ff.). He concluded, "Let us therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience" (4:11).
He went on to say that "the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart" (4:12).
HEBREWS 4:14-16. HAVING THEN A GREAT HIGH PRIEST
14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
"Having then a great high priest, who has passed through the heavens, Jesus, the Son of God" (v. 14a). In Israel, the high priest was responsible for administering the sacrificial system that God had established for various purposes, atonement for sins being the most important. Only the high priest was allowed into the Holy of Holies--the dwelling place of God--and then only on the Day of Atonement. He presided over the Sanhedrin, the highest authority over all matters in Israel, both religious and civil.
Jesus assumed the role of high priest--our intermediary with God and the ultimate arbiter of salvation.
The author notes that Jesus is a great high priest--one "who has passed through the heavens." He is thus superior to earthly high priests, whose access to God's presence was limited to one day a year in the Holy of Holies.
"let us hold tightly to our confession" (homologia) (v. 14b). The Greek word homologia combines homou
(together with) and lego (to say), so it has the sense of a shared belief or confession. Paul uses this word in 2 Corinthians 9:13, where he defines the homologia (confession) as "the Good News of Jesus Christ."
The Christian community was allowed to differ on many things, but the central tenet of their faith was "the Good News of Jesus Christ." This was the one thing on which they could and must agree.
The author of Hebrews says that, since Jesus is our high priest, who has passed through the heavens, we can and must hold tightly to our confession of faith.
"For we don't have a high priest who can't be touched with the feeling of our infirmities" (v. 15a). A more literal translation would be "For we do not have a high priest who is unable to sympathize with our weaknesses."
"but one who has been in all points tempted like we are, yet without sin" (v. 15; see also 2:18). Each of the Synoptic Gospels has an account of Jesus' temptations at the beginning of his ministry (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13), but we shouldn't imagine that those were his only temptations. Luke tells us that, "When the devil had completed every temptation, he departed from (Jesus) until another time" (Luke 4:13).
"Let us therefore draw near with boldness (Greek: parresia) to the throne of grace" (v. 16a). The Greek word parresia comes from two words, pas (all) and rhesis (speaking), and literally has to do with freedom in speaking. However, it evolved to mean confidence or boldness, particularly with regard to speech.
▪ The author encourages us to approach the throne of grace with confidence or boldness--ready to speak. That's quite a privilege.
▪ If we were invited to approach the throne of the king or queen of Great Britain, we would be obligated to observe strict protocol.
▪ But we are children of God--adopted into God's family--"heirs of God and joint heirs with Christ" (Romans 8:14-17). While it is ever so much grander to enter into God's presence than into the king/queen's presence, we can do so with the confidence that we have been grafted into God's family--and that God loves us even more than we love our own children.
▪ We shouldn't imagine that we will approach God's throne of grace only after our death and resurrection. Every time we go to God in prayer, we are approaching his throne of grace. While we should be respectful, even as we should be respectful when approaching our earthly father or mother, we can also be honest. In the Psalms and Lamentations, we hear people crying out to God in pain. Even Jesus on the cross cried out, "Eloi, Eloi, lama sabachthani?"--"My God, my God, why have you forsaken me?" (Mark 15:34).
"that we may receive mercy (Greek: eleos), and may find grace (Greek: xaris) for help in time of need" (v. 16b). The Greek words eleos (mercy) and charis (grace) are similar in meaning. Both have roots in the Hebrew word hesed, used in the Old Testament to speak of God's loving-kindness, mercy, and faithfulness.
▪ Furthermore, both mercy and grace imply that we have not earned God's favor. Instead, God has bestowed his favor on us freely (whether we call his favor "mercy" or "grace"), in spite of the fact that we have not deserved it. Both grace and mercy result in salvation (Romans 3:24; Titus 3:5).
▪ In his book, Synonyms of the New Testament, R. C. Trench distinguished between charis (grace) and eleos (mercy) by saying that God extends charis (grace) when we are guilty and eleos (mercy) when we are miserable. That is the thinnest of distinctions, however, because guilt and misery so often go together--and the remedy for one will so often be the remedy for both.
▪ In any event, the promise of this verse is that we can expect both mercy and grace when we approach God's throne.
HEBREWS 5:1-6. A PRIEST AFTER THE ORDER OF MELCHIZEDEK
For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; 2 he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. 4 And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was. 5 So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "You are My Son, Today I have begotten You"; 6 just as He says also in another passage, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."
These verses aren't in the lectionary reading, but the preacher will do well to be aware of them.
The author is saying that Jesus is superior to the priestly order of Aaron, and gives reasons why. Just as Melchizedek's priesthood had no succession, so also Jesus' priesthood is timeless.
Heb. 4:14-5:6 - EXEGESIS (Richison)
v. 14: Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
◊ Beginning at this verse and running through 5:10, we have a new section of Hebrews.
Seeing then - Since Christians one day will give account for how they lived, they need to deal with the issues they face during their lifetimes (He 4:13). They have a "great High Priest" to help them do this.
that we have - Christians "have" something of great value (He 10:19). We have a Mediator representing us in heaven, in the presence of God. We have Someone who has exalted status in heaven and personally speaks on our behalf.
a great High Priest - When Jesus sat down at the right hand of the Father, He was seated as the great High Priest (He 1:3; 2:17; 3:1). He became the priest for every believer (He 7:26). He stands above the priests of the Old Testament. Jesus' priesthood is "great" in the sense that it puts all other priesthoods in a minor status.
who has passed through the heavens, - This phrase refers to Jesus' ascension. Our Lord passed through the physical heavens into the very or immediate presence of God. He is already in heaven, the ultimate rest. His priesthood holds an exalted status because He executes intercession in God's presence. His ascended status is one of triumphant glorification. No other priesthood could possibly be compared to Jesus' priesthood. His priesthood is truly "great" (He 10:21).
-let us hold fast our confession
-let us come boldly to the throne of grace
Jesus the Son of God, - There are two titles in these words, (1) "Jesus" and (2) "the Son of God," representing His humanity and deity. As our High Priest He represents us as man to God and God to man (1 Ti 2:5). Jesus is a unique priest in that He is both God and man.
let us hold fast - The Greek word for "hold fast" was used to grasp another person (Mk 1:31; 9:27; 28:9; Ac 3:11). Here the word conveys the idea of commitment. We can find this metaphorical usage in 2 Thess 2:15, Colossians 2:19, and Revelation 2:13, 25; 3:11. The challenge here is to remain committed to our convictions.
our confession. - Since Jesus is firmly in heaven, Christians should "hold fast" to their "confession" (He 3:6, 14). To "hold fast" is the antithesis of to "drift away" (He 2:1). The "confession" of a believer is his or her convictions about Jesus and His provisions (He 6:18; 10:23). The issue here is not giving up one's salvation, but rather it is a matter of inner and public confession. If believers revert to believing in the economy of the Old Testament, they would abandon their confession of Christ. This would bring reproach upon Christ. The "confession" here is both our inward conviction about Christ and our outward profession about Him.
PRINCIPLE: Jesus as High Priest offers believers any resource they need for life.
APPLICATION: Our confidence and confession directly relate to the ability of our High Priest. Christians can "hold fast" to their convictions because they have a personal High Priest who represents them in heaven. He has made every provision they may need in their spiritual struggles. The idea is that Christians are to continue to worship as believer-priests (He 3:1-6).
v. 15: For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.
For - Since we have a High Priest, believers should hold on to their convictions (He 4:14). He will care for His own. Although He is in heaven, He still can identify with those who believe in Him.
we do not have a High Priest who cannot sympathize [feel with] with our weaknesses, - Jesus stepped foot on earth and identified with human beings by becoming a human being. Since He did what He did, He can sympathize with Christian struggles and "weaknesses." He is capable of sympathizing with everything we face.
The double negatives "not" and "cannot" strongly affirm that we do have a High Priest who can identify with our weaknesses. This is the positive side of the contrast.
but [rather] was in all points tempted as we are, - The devil tempted Jesus to sin (Mt 4:3,6). "Tempted" includes both temptation to sin and to endure trial. Temptation is not sin. Yielding to temptation is sin. Jesus did not yield to temptation, as we see in the next phrase. Jesus confronted in principle anything that we might experience.
yet without [apart from] sin. - Jesus was sinlessly perfect. He did not need to pay for any sin He committed. He was sinless (He 7:27; 9:14; 2 Co 5:21; 1 Jn 3:5). Yet He was tempted by the devil (Mt 4:1f).
Jesus was weak in that He shared the limitations of being a human, which included liability to sin. He did not sin but was tempted by the devil to sin. He lived "without" or completely apart from sin. Jesus was tempted to sin in His humanity, not in His deity. He did not use His attributes as God to resist sin. However, as God He understood the nature of sin like no human could possibly grasp.
PRINCIPLE: Jesus empathizes with us like no other.
APPLICATION: The Son of God stepped foot into a human body so that He might be an empathetic High Priest on our behalf. Our Lord fully understands what we are going through. His experience was not far removed from our experience. He did not share our exact experience, but He experienced that which leads to sin (He 10:34). There is a debate in theology as to whether Jesus could have sinned: if He could not sin, then how could His temptation be a true human experience? Note that this verse only says that He did not sin, not that He could not. Also, temptation to sin is not the same as committing a sin.
v. 16: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
Let us therefore [consequently] - The "therefore" here refers to the empathy Jesus as High Priest has in heaven toward those who follow Him. This was the point of the previous verse (He 4:15). Note that the "us" includes the author of Hebrews. This is dealing with a challenge to Christians.
come [approach] - The word "come" or approach is in the present tense, indicating that we are to approach God in prayer regularly. The high priest in the Old Testament was allowed in the holy of holies only once a year, but the believer may approach God at any time.
Boldly - Approaching God with boldness means that Christians have assurance that God will listen to them. This boldness has nothing to do with what we do or have done. It has everything to do with what Jesus has done. Christians know that they have an open invitation for God to hear them in prayer. We can expect Him to answer our prayers. We can pray with confidence that God will answer us (1 Jn 3:21). "Boldly" means with liberty. We can pray with liberty toward God. We can tell God about our sins without His shutting us down. We have Someone who mediates on our behalf. We can have confidence that Jesus is personally interceding for us.
to the throne of grace, - Jesus currently and continually makes intercession for His people (He 7:25). The "throne of grace" is His presence in heaven where He operates in grace toward believers. It is also a throne of grace and not of judgment. Jesus is enthroned in heaven. The word "throne" refers to the kingship of Jesus when it comes to prayer. He is sovereign in things regarding prayer.
PRINCIPLE: We have confidence in prayer, not because of who we are but because of who our Lord is and what He has done.
APPLICATION: We come to God not brazenly, flippantly, but with confidence. We can pray with confidence because we have a sympathetic High Priest in heaven. The word "boldly" carries ideas of confidence or something without concealment. We do not use circumlocution when we approach Jesus in prayer. We can fearlessly approach Him with the assurance that He will hear and answer prayer. We do not have to do a religious toe dance for God to hear our prayer. If we come in Jesus' name, He intercedes for us. We do not come in our name or our merit but in His name and merit. He will intercede for us whether or not we ask Him.
v. 16: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
that we may obtain [receive] mercy - Jesus is merciful toward His own. One way He does this is by interceding on our behalf (He 2:17; 8:12). "Mercy" is forgiveness of deserved judgment. Mercy, then, means that God does not give us what we deserve. Note that the word "obtain" means receive. We do not earn or deserve the right to obtain mercy. No, we "receive" mercy from God's grace. We do not attain but obtain God's mercies because God is a God of grace (1 Pe 5:10).
and find grace to help - Grace is what God does for us; it is His provisions on our behalf. "Grace" is God's provision of undeserved blessing. Grace means that God gives what we do not deserve. God gives grace to "help" us with our problems (He 2:18).
in time of need. - Whether the Christians' need is forgiveness or help during times of duress, they can approach Jesus with this problem at the moment they need it. The word "time" means season. He knows what is suitable for our situation. God gives us only what we need according to the need itself.
PRINCIPLE: Christians have confidence that God will answer their prayers.
APPLICATION: The Christian's approach to God should be characterized by confidence. The approach to God
should be free from fear. We have courage in prayer because of our accepting the High Priest. Christians can
freely express themselves in prayer. They can speak openly and freely to their Lord because He is a merciful High Priest. This courage to pray is not our own; it is something that comes from our High Priest by His mercy and grace. We can then be frank about our needs. There is grace to help saints. Grace is free and is given as help for the helpless (Jas 4:6). The Lord is in heaven taking care of all our affairs in heaven. We have an accessible High Priest. God knows all about our problems. He makes provision for our every need.
Heb. 5:1-6
Verses 1-10 explain Jesus' role as High Priest. He mediates for His people, just as Aaron and his sons did. However, Jesus' priesthood is from a different order-the order of Melchizedek (He 5:4-6, 10). Our Lord was fully qualified to be a priest. The first four verses show general requirements for the Old Testament priesthood.
Up to this point the book of Hebrews has shown Christ to be superior to angels and to Moses. Beginning in this chapter, He is seen as superior to the high priest role of the Old Testament. Verses 1-4 give the qualifications for the high priest.
v. 5:1: For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
For - The word "for" substantiates Hebrews 4:15 in that the High Priesthood of Christ meets the standards of the Old Testament high priest.
every high priest taken from among men is appointed for men in things pertaining to God, - God "appointed" Levitical high priests in the Old Testament to mediate for Israel. These priests were common men. A priest needs to partake of the nature of those for whom he officiates.
that [purpose] he may offer both gifts [offerings] and sacrifices for sins. - This phrase refers to offerings to God made my Old Testament priests. The fundamental role of the high priest was to mediate for Israelites.
v. 5:2: He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.
He can have compassion - The high priest exercised compassion by offering sacrifices for the sin of others. The word "compassion" here is unique and means to moderate one's passions. It is a philosophical term that balances the extremes of undue excitement and apathy. The priest was to function between two excesses in his emotions. He must not be overindulgent or overly disgusted with sin. It is important for people in ministry to control their emotions with objective restraint.
on those who are ignorant and going astray, - People who are "ignorant" or who go astray by being misguided need a priest who deals with them in moderation. Those "going astray" are people deceived by fakers (2 Co 4:4; 11:3).
since he himself is also subject to weakness. - The high priest was subject to weakness, just as were those to
whom he ministered. Christ did not correspond to this aspect of the high priest. That is why His priesthood
was of a different order (He 7:27). He lived apart from sin (He 4:15).
v. 5:3: Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.
Because of this - "This" refers to the weakness of the high priest.
he is required [obligated] as for the people, so also for himself, to offer sacrifices for sins. - God obligated priests to make an offering for their own sin first before they made sacrifices for the sin of others. The reason for sacrificing for sin was to pay a penalty for sin.
v. 5:4: And no man takes this honor to himself, - No one can appoint himself to be priest.
but he who is called by God, just as Aaron was. - All priesthood appointments came from God. It was a divine call, not a human call. Thus, two key qualifications for a high priest were human compassion and divine appointment.
PRINCIPLE: It is important to control emotions in ministry.
APPLICATION: Christian leaders are to keep a balance between indifference toward the sins of their followers and hypersensitivity over what they have done. Apathy creates one kind of problem but indifference another. There is a need to control emotions in ministry. Because Christian leaders must cope with their own temptations and failures, they need to offer the same grace to their congregations. Leaders need to minister to others where they are rather than where they expect them to be. It is important to identify with those to whom we minister. This is especially true when it comes to our anger, because we are "subject to weakness" as well. This is the kind of calling God has for people who minister the Word of God.
v. 5:5: So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: "You are My Son, Today I have begotten You."
Verses 5-10 set forth the call of Christ to the priesthood. The Levitical priesthood had ceased with the change of God's dealing with Israel, for now God dealt with the church. Christ began His priestly role with appropriate directions from the Father. His priesthood was very distinct from the Levitical priesthood. Christ's priesthood was superior to theirs.
So also - These words connect the sonship of Christ to His priesthood section. As Aaron was a priest, so also Christ was a priest.
Christ did not glorify Himself to become High Priest, - Christ did not assume the High Priest office without the Father's call for Him to do it. Our Lord did not operate on personal ambition (Jn 8:54). However, it was His glory to be declared Mediator for all mankind. He was a "great High Priest" (He 4:14).
but it was He [Father] who said to Him [Christ]: - Hebrews again quotes Psalm 2:7; the first occurrence was in Hebrews 1:5. This quote establishes Christ's qualification to be a priest. His role as "Son" wonderfully qualified Him for this High Priest role.
"You are My Son, - The context of Psalm 2 indicates that the role of the Son is as king-son. The Lord was the Davidic heir who was to rule the nations (Ps 2:8). He was the Father's mediator for those who believe in Him. This was a public announcement of the Messiah to be mediator. His sufficiency to be High Priest lies in His
divine nature. It was the dignity of His sonship that gave value to His mediatorship (He 1:2).
Today I have begotten You." - Christ was the Son from eternity as the only-begotten of the Father. This
phrase refers to the Father's installation or inauguration of the Son's mediatorship following the resurrection.
The resurrection demonstrated that the Father divinely determined what happened.
PRINCIPLE: Christian work is a divine appointment.
APPLICATION: Psalm 2 is an exalted view of the Messiah as king-priest. The Father appointed Christ to this task. He fulfilled the will of God in every respect. He was a person of great glory but also of great humility.
It is important to note that "begotten" in this passage has nothing to do with the birth of Jesus into humanity. The timing had to do with His resurrection; He was begotten from the dead. His priesthood began upon His re-entering heaven.
v. 5:6: As He also says in another place: "You are a priest forever According to the order of Melchizedek";
As He also says in another place: - The quotation is from Psalm 110:4. The author of Hebrews quoted this verse three times and alluded to it eight times. This quotation establishes the priestly role of Christ. Psalm 110 ties the sonship and priesthood of Christ together (He 4:14). No one other than Christ was both king and priest in this sense.
"You are a priest forever - Christ's priesthood is forever and not simply for time. This is the main comparison between Melchizedek and Christ. The Levitical priesthood was only for time.
According to the order of Melchizedek"; - The only Old Testament occurrences of the name "Melchizedek" are in Genesis 14:18 and Psalm 110:4. His name also appears several times in Hebrews 7, where we find the significance of his role. Genesis 14:18 describes Melchizedek as the king of Salem (Jerusalem) and as a priest. In Psalm 110 he is a king-priest. The psalm indicates that Melchizedek would come from David's lineage, as did Christ. Christ came from an eternal lineage, whereas the Levitical priesthood was temporary.
PRINCIPLE: Christ's priesthood was of a special order.
APPLICATION: Christ holds the dual offices of both priest and king. Christ as the son was eternal, but His role as priest did not begin until His resurrection. He represented a different order than that of Aaron (He 7:14). He came from the tribe of Judah rather than Levi. There is continuity and discontinuity between the priesthood of Levi and that of Christ. There was continuity in that both roles were intercessory for people. There was discontinuity in that Christ's priesthood was of an entirely different order; His was both distinct and qualitatively better than the old.
Heb. 4:4-16; 5:1-6 - T. CONSTABLE EXPOSITION
A. Our Great High Priest and the Compassion of the SON 4:15-5:10
v. 14: Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. - Our "great High Priest" (Hebrews 2:17) has already proved faithful through suffering and is now in God's presence where He intercedes for us (cf. Romans 8:34). Compare our "great salvation" (Hebrews 2:3). He is not just a priest serving on earth, like Israel's high priests. He is our file leader (Hebrews 2:10), and we will follow Him through the heavens one day. This great High Priest is none other than Jesus, not an angel (Hebrews 1:4-14) or Moses (Hebrews 3:2-6). He is the Son of God (Heb 1:2).
▪ The picture of Jesus Christ as High Priest is the most distinctive theme of Hebrews, and it is central to the theology of the book." [Note: Fanning, p. 388.]
▪ Notice that this verse does not say that since we have such a High Priest we will hold fast our confession. Perseverance in faith and good works is not inevitable, though perseverance in salvation is (2 Timothy 2:12-13). Since we have such a High Priest we must be careful to hold fast our confession. This verse concludes the exhortation to enter into our rest that began in Hebrews 3:12.
▪ The warning in Hebrews 3:1 to Hebrews 4:13 is inextricably related to the Exodus generation and the concept of rest. By referring to Moses' and Christ's faithfulness in the house of God, the writer exhorted his readers to remain faithful to their worship function in God's house as believer-priests (Hebrews 3:1-6).
▪ The generation in the wilderness is an example of those who failed to be faithful and as a result experienced both temporal discipline and eschatological loss. A royal enthronement psalm (Psalms 95), with its past and present perspectives, was used as the basis for explaining Israel's failure.
▪ Hebrews 4 begins with an application to the present readers. Four times the text says that the promise of rest remains [i.e., is future] (Hebrews 4:1; Hebrews 4:6; Hebrews 4:9; Hebrews 4:11).
▪ The concept of rest in Hebrews 3:1 to Hebrews 4:13 includes (a) a historical sense related to the Exodus generation and Joshua (Psalms 95; Joshua 21:44); (b) an eschatological sense related to the Exodus (Psalms 95); and (c) the sabbath rest related to the readers with its eschatological perspective (Gen 2:2-3; Heb 4:9).
▪ The readers' entrance into this eschatological rest depends on their faithfulness in doing good works. As metochoi ('companions') of Christ they must be diligent to receive eschatological reward (Hebrews 4:11-13) at the judgment seat of Christ. Failure to persevere may result in temporal discipline (Hebrews 12:4-11) along with the loss of future rewards and authority to rule with Jesus in the millennium."
▪ The reference to Jesus in his office as high priest in Hebrews 4:14 is not an afterthought, but the intended conclusion of the entire argument. The crucial issue for the community is whether they will maintain their Christian stance. The issue was posed conditionally in Hebrews 3:6 b, and more pointedly in Hebrews 3:14. It was raised again forcefully in Hebrews 4:14 in the exhortation to hold fast to the confession that identified Christians as those who had responded to the message they had heard with faith (cf. Hebrews 4:2). The ministry of Jesus in the heavenly sanctuary as a faithful high priest in the service of God gives certainty to the promise that God's people will celebrate the Sabbath in his presence if they hold fast their initial confidence."
▪ Having explored the concept of Jesus as a faithful high priest (Hebrews 3:1 to Hebrews 4:14), the writer proceeded next to develop the idea that Jesus is a merciful high priest in the service of God (cf. Hebrews 2:17). A high priest must be faithful to God and compassionate with people. This section is entirely exposition, except for Hebrews 4:16, which is an exhortation to pray. Hebrews 4:15-16 of chapter 4 announce the perspectives that the writer developed in Hebrews 5:1-10.
B. The solidarity of the high priest with the people (Hebrews 5:2-3): As a unit Hebrews 4:15 to Hebrews 5:10 lays the foundation for the great central exposition of Jesus' priesthood in Hebrews 7:1 to Hebrews 10:18, where the emphasis will be placed on his dissimilarity to the Levitical priesthood." [Note: Ibid., p. 111.]
v. 15: For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. - Jesus experienced temptation in every area of His life, as we do. Obviously He did not experience temptation to waste His time by watching too much television, for example. However, He experienced temptation to waste His time and to do or not do things contrary to God's will. His temptations did not come from a sinful nature, as some of ours do, since He had no sinful nature, but He suffered temptation as we do because He was fully human. Since He endured every temptation successfully He experienced temptations more thoroughly than we do when we yield to them before they pass. Consequently He can sympathize (feel and suffer) with us when we experience temptation. The writer's point was that Jesus understands us, He sympathizes with us, and He overcame temptation Himself.
▪ As an illustration of the thoroughness of Jesus' temptations, imagine a large bolder on the seacoast. Since it does not move, it experiences the full force of every wave that beats against it. Smaller pebbles that the waves move around do not because they yield to the force of the waves. Similarly Jesus' temptations were greater than ours because He never yielded to them. Likewise a prizefighter (Jesus) who defeats the champion (Satan) endures more punishment than other contenders who throw in the towel or are knocked out before the end of the fight.
v. 16: Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. - Since we have such a High Priest to intercede for us with God, we can approach God confidently in prayer (cf. Hebrews 3:6; Hebrews 10:19; Hebrews 10:35). Every Christian can come to God's heavenly throne, not just the high priests of Judaism. The high priests of Judaism could only approach God at His earthly throne, in the holy of holies in the tabernacle or temple, once a year. God's throne of judgment, for the Israelites, has become a throne of grace (undeserved help) for us now. Our Sovereign will be merciful (not giving us what we deserve) and gracious (giving us what we do not deserve). This verse again contrasts the superiority of Christianity over Judaism.
Chapter 5:1-16:
v. 1: For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; - To qualify for the high priesthood in Israel one had to be a man. He also had to stand between God and people as their representative before Him. His services included presenting gifts (offerings) of worship and sacrifices for sin.
▪ Although it would be natural to distinguish between dora, 'gifts' (i.e., peace and cereal offerings), and thysiai, 'sacrifices' (i.e., the sin and trespass offerings), in later statements in the OT all sacrifices pertain to the procuring of atonement and the removal of sin (cf. Ezekiel 45:15-17). The bloody offerings for the Day of Atonement are in the foreground of the discussion of the sacrificial ministry of the Levitical high priest here and elsewhere in Hebrews (cf. Hebrews 7:27; Hebrews 10:4; Hebrews 10:12; Hebrews 10:26)."
▪ Exodus 28:1; Exodus 28:3; Exodus 29:1 stressed that the high priest was appointed for God, but in this verse the writer said that he was appointed for men. Both statements are true.
vv. 2-3: 2 He can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it He is obligated to offer sacrifices for sins, as for the people, so also for Himself. - A high priest also had to be a compassionate person. This grew out of his own consciousness of being a sinner himself. In other words, he needed not only to carry out his duties acceptably, but he also needed to do so with the proper attitudes and feelings. "Deal gently with" (Gr. metriopathein) means neither indifferent to moral lapses nor harsh.
▪ Although nothing is said in the Old Testament about moral qualities [such as compassion], the writer has deduced this quality of gentle understanding from the basic fact that the high priest is essentially a man among men." [Note: Guthrie, p. 125.]
The evidence of Israel's high priest's sinfulness was the fact that he had to offer sacrifices for his own sins as well as for those of the people. Since Jesus Christ was sinless he did not need to do this (Hebrews 4:15; Hebrews 7:27). However, Jesus Christ's compassion exceeded that of other high priests.
v. 4: And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was. -
▪ Finally, a man could attain the high priesthood only by divine appointment. The essential nature of a high priest is that he would be chosen by God to act for others in offering sacrifices related to the removal of sin.
▪ Only those whom God chose served in this office. These people were primarily Aaron and his successors. This ceased to be true after Israel lost her sovereignty as a nation, beginning with the Babylonian captivity. Then the high priesthood became a political appointment. However the writer was speaking of Israel as a sovereign nation. Disaster befell those individuals who took it upon themselves to perform high priestly duties without divine authorization (Korah, Numbers 16; Saul, 1 Samuel 13:8-14; Uzziah, 2 Chronicles 26:16-21). The writer stressed the essential humility of the high priest who stood in his privileged position only by divine appointment. He was not stressing the dignity of his office or the grandeur of his call to his office.
vv. 5-6: 5 So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"; 6 just as He says also in another passage, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK." - God appointed Christ as king-priest when He sat down at the right hand of God following His ascension (Hebrews 1:5). The title "Christ" (Anointed One) stresses our Lord's humility. As the Anointed of God, Jesus (cf. Hebrews 4:14) did not exalt Himself as He might well have done. [Note: Guthrie, p. 127.] These two offices and functions were primary in the writer's argument in this epistle. Psalms 2:7-9 and Psalms 110:1 (cf. Hebrews 1:13) predicted Messiah's reign. Psalms 110:4 also predicted His priesthood. The same God who appointed Jesus as His Son also appointed Him high priest forever (cf. Hebrews 6:20; Hebrews 7:17; Hebrews 7:21; Hebrews 7:24; Hebrews 7:28). We have a great high priest, Jesus the Son of God, and it is as He is Son that He carries out His vocation of high priest. [Note: Moffatt, p. 64.] No other New Testament writer referred to Psalms 110:4, but this writer quoted it three times (cf. Hebrews 7:17; Hebrews 7:21) and alluded to it eight more times (in chs. 5-7). [Note: See D. M. Hay, Glory at the Right Hand: Psalms 110 in Early Christianity, pp. 46-47.]
▪ The appeal to Melchizedek, who as the first priest mentioned in Scripture is the archetype of all priesthood, validates Jesus' priesthood as different from and superior to the Levitical priesthood." [Note: Lane, p. 123.]
▪ When . . . Jerusalem fell into David's hands and became his capital city (2 Samuel 5:6 ff.), he and his heirs became successors to Melchizedek's kingship, and probably also (in a titular capacity at least) to the priesthood of God Most High." [Note: Bruce, pp. 95-96.]
▪ All that a priest does in offering sacrifice for men Christ does. But whereas they do it only symbolically, he really effects atonement.
▪ There was no succession of priests from Melchizedek and thus no 'order.' Jesus, however, was a priest of this kind-not like Aaron and his successors." [Note: Morris, p. 49.]
Heb. 4:14-16; 5:1-6 - BibleRef
v. 14: Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let's hold firmly to our confession. - The prior passage was intended to both reassure and encourage Christians. "Today," for each person, there is still an opportunity to respond to God in faith, in order to obtain His "rest." This is not about working for our salvation, but about obtaining all of the heavenly rewards He has offered to His children. Earlier verses stated that this inheritance is only available to those who "hold fast" to their faith (Hebrews 3:6, 12-14). Fortunately, according to Hebrews 4:12, we have an immensely powerful tool available to help us in this effort: the written Word of God. And, per this verse, we have Jesus. • Chapter 2 pointed out that Jesus was able to become our ultimate example, and the true High Priest of all mankind, due to His humanity (Heb 1:3; 2:17; 3:1). Heb. 2:18, in particular, made it clear that Jesus can sympa-thize with our suffering, since He has also suffered (Heb 2:14). This came as an introduction to the command to "hold fast," and both ideas are merged in this verse. Since Christ, the "founder" of our salvation (Heb 2:10), understands our condition, we have every good reason to maintain our faith in the face of struggles. • While Jesus is often referred to as our High Priest, it should be noted that the New Testament never explicitly refers to any Christian church official as a "priest." This is not because there are no such people any more. According to the Bible, the Christian church does not have a priesthood-it is a priesthood, made up of every believer (1 Peter 2:9).
v. 15: For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things just as we are, yet without sin. - The central figure of the Christian faith is not a remote, distant deity. Nor is it some flawed, mortal figure. Instead, the "founder" of our salvation is one who has experienced all of our temptations and did so without falling into sin. Earlier portions of Hebrews explained why Messiah had to be fully human. In order to become the perfect example for humanity (Hebrews 2:10), and our true High Priest (Hebrews 2:17), Jesus had to experience all of the struggles and suffering of mankind (Hebrews 2:14-18). Here, this idea is given even more direct expression.
• Christ has a unique understanding of our plight (Hebrews 2:18). The Greek word used here is sympathēsai, which has come into English almost unchanged as "sympathize." Jesus can "feel for" us in our temptations since He has experienced those lures as well. In fact, it can be said that Jesus actually understands the weight of our temptation better than we do. A man strong enough to lift a heavy object appreciates its weight more than one who lacks the strength to hold it up. At some point, the weak man's power runs out, and he never fully bears the load: he drops it. Christ, in enduring our temptations without failure, experienced their weight far beyond the point where we would have failed and given in.
• While we are tempted, and often sin, Christ was tempted in every way we are, but remained sinless (2 Corinthians 5:21; 1 John 3:5; 1 Peter 1:19).
• This verse also clarifies an extremely important point about the nature of sin: namely, that the experience of temptation is not a sin, itself. In other words, feeling the lure of sin is not a sin. The original Greek describing Jesus' temptations is pepeirasmenon de kata panta; literally, "tempted, even [nevertheless/yet] in all things."
• The fact that Christ experienced the temptation to sin, but was sinless, is monumentally important for our understanding of the gospel. Too often, we categorize certain sins-usually ones we personally are not prone to-as those by which only "really bad" people are even tempted. Rather than helping others recognize the difference between temptation and action, and guiding them to react in a godly way, we act as if being tempted is the sin, itself. This, according to the Word of God, is simply not true. Christ was tempted-Christ was without sin. No matter what lures a person feels, God always gives them a way to respond without violating His will (1 Corinthians 10:13)
v. 16: Therefore let's approach the throne of grace with confidence, so that we may receive mercy and find grace for help at the time of our need. - The central figure of the Christian faith is not some remote deity, a flawed spirit, or a being with no understanding of human nature. If that were the case, then prayer would be a terrifying and possibly meaningless experience. Fortunately, for the Christian, Jesus not only understands our struggles and failures (Hebrews 2:14-18), He has overcome them first-hand (Hebrews 4:15).
• This verse is the conclusion of a point begun in verse 14. After encouraging Christians to complete the works God has given us (Hebrews 4:1-11), the writer reminds us that God's word is the ultimate measuring stick for all of our thoughts, deeds, and intentions (Hebrews 4:12). Nothing is hidden or obscure to God, who is our ultimate judge (Hebrews 4:13). Verses 14 and 15 make it clear that we can maintain our faith in the face of struggles, knowing that Christ has already shown us the way. He not only experienced suffering, death, and temptation, but did it without succumbing to sin.
• Knowing, then, that Christ fully understands our weaknesses and has experienced our pain, we can pray. When we come to God asking for mercy, grace, help, or forgiveness, we can be confident (Hebrews 3:6) and assured. Nobody understands our pain better than Jesus, which is why only Jesus can be our High Priest as well as the substitute for our payment of sin (Hebrews 2:18).
Chapter 5
v. 1: For every high priest taken from among men is appointed on behalf of people in things pertaining to God, in order to offer both gifts and sacrifices for sins; - Chapter 4 closed with a description of Jesus' connection to mankind. His full humanity allows Him to understand what human temptation is like. So, as this verse continues to explain, He is able to act as a proper high priest. This role requires the priest to communicate between God and men. This includes making offerings for sin.
• Earlier portions of Hebrews explained that Messiah had to be human, not merely some angelic being (Hebrews 2:17). One reason for this is the issue explored between the end of chapter 4 and the beginning of chapter 5. In order for Messiah to truly represent humanity, as a priest, He had to be human. Without humanity, He would not be able to sympathize with human weaknesses (Hebrews 4:15), would not be able to act as a mediator between God and men (1 Timothy 2:5), and would not be someone we could approach in confidence (Hebrews 4:16).
• The idea of being "appointed" in this verse is important. A true priest is not someone who simply decides to take on the task. They have to be selected for that role by God. One cannot simply declare, "I'm a priest" and make it so. This is even more critical for a high priest, who acts on behalf of all people. Jesus' appointment to the role of our ultimate High Priest will be further explained using examples from the Old Testament, such as Aaron and Melchizedek. This verse summarizes the details seen in verses 4, 5, and 6.
v. 2: He can deal gently with the ignorant and misguided, since he himself also is clothed in weakness; - Jesus understands our flaws, since He has experienced humanity in the same way we have (Heb 2:18; 4:15). A critical part of the role of priest is compassion: grasping the struggle that a person has, and then approaching God on their behalf. In the case of a normal, fallible priest, this includes a recognition of one's own sin. Other verses in Hebrews show that Christ, in this way, was different from ordinary high priests, in that He had no actual sins to be forgiven of (Hebrews 7:27). This verse summarizes details given in verses 7 and 8.
• The idea of Jesus being gentle with sinners echoes the sentiment of Hebrews 4:16, which reminds us that believers can come to Christ in confidence. Rather than fearing His anger, we can trust in His compassion and gentleness. However, this idea of responding "gently" actually involves more than simply a lack of uncontrolled anger. The Greek term metriopathein implies an overall control of emotions. This means that a high priest, including Christ, also responds to sin without undue coddling. This kind of "gentleness" gives us confidence, but it does not give us license to sin freely.
• The Old Testament law made a distinction between sins committed in ignorance, or in passion, compared to deliberate acts of rebellion (Exodus 21:12-14; Numbers 15:27-31). It stands to reason that Christ's response to our sins, while always merciful and compassionate, is not without variation. The fact that Christ has experienced our weakness makes Him sympathetic, not feeble.
v. 3: and because of it he is obligated to offer sacrifices for sins for himself, as well as for the people. - The first few verses of chapter 5 refer directly to a human high priest, in order to make a point about Jesus. Verse 3 summarizes details given more depth in verses 9 and 10. The context is a continuation of chapter 4. In this passage, the writer of Hebrews explains how Jesus' humanity makes Him suitable to become the ultimate High Priest of all believers. Part of a priest's responsibility is offering sacrifice for sins. In the case of a human high priest, this includes their own moral flaws. Acknowledgement of their own sin is part of how a priest is able to be compassionate and gentle with those he serves (Hebrews 5:2).
• The writer of Hebrews is not at all confused on whether Jesus sinned. As prior verses show, Jesus Himself had no sin to atone for (Hebrews 4:15), though He experienced human temptation in order to sympathize with us. This same point will be made later in Hebrews, acknowledging this as the one characteristic where Jesus is unlike a typical high priest (Hebrews 7:27).
• In the instance of Christ, He sympathizes with us on the basis of His temptations, not His sin. In fact, Jesus' perfect life without sin, in the face of temptation, makes His understanding of sin even greater than that of a fallible person. Only those who can fully support a weight truly appreciate how heavy it is. Those who are weak only experience whatever effort they could exert before they dropped that object. Unless someone can hold a weight without "giving in" to it, they don't really experience all of its force. Jesus experienced our temptations beyond the point where we gave in and committed sin. This means that Christ, being sinless, can truly claim to have experienced temptation more than we have!
v. 4: And no one takes the honor for himself, but receives it when he is called by God, just as Aaron also was. - These verses are meant to make a particular point about Jesus, using the example of a human high priest. True priests are not those who simply decide, for themselves, to take on that title. A priest serves as a mediator between God and men (1 Timothy 2:5). No man can insert himself into that role-he must be appointed by God.
• The writer of Hebrews often looks back to the Old Testament for examples and evidence. In this case, the example is that of Israel's first high priest, Aaron (Exodus 28:1). His appointment to the priesthood was exactly that: a selection by God, not an act of ambition. As it applies to the argument being made here in Hebrews, the ultimate High Priest of all men must be a man (Hebrews 2:17), appointed specifically by God to that role. The frequent use of Old Testament quotations is meant to show how God has specifically chosen Jesus Christ as the one meant to fulfill this function. Upcoming verses will highlight this decision as one made by God the Father, and applied particularly to Jesus.
v. 5: So too Christ did not glorify Himself in becoming a high priest, but it was He who said to Him, 'YOU ARE MY SON, TODAY I HAVE FATHERED YOU'; - As a mediator between God and men, a priest cannot simply choose to take on his role. Those who are legitimate "priests" must be appointed to that position by God. This is even more important with respect to the role of high priest. Prior verses have explained that Jesus was specifically placed in His role by God (Hebrews 2:17; 5:4). He did not simply assume the mantle of High Priest through His own decision (John 8:54). As in other passages of Hebrews, the writer seeks to use Old Testament passages to prove this point.
• This explanation comes through a second reference to Psalm 2:7. This same passage was mentioned previously, in Hebrews 1:5. There, the point being made was the God never called any angel His "Son," and so Messiah had to be a man and not an angel. Here, the purpose is to prove that Christ is placed in the position of High Priest by God.
v. 6: just as He also says in another passage, 'YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.' - In this passage, the writer of Hebrews explains that Jesus can serve as our High Priest because He meets all of the necessary requirements. Jesus is fully man, so He can be a priest of men (Hebrews 2:17), and He is placed in His position by God (Hebrews 5:5). In order to prove this, the writer re-uses some of the same Old Testament quotations which were cited earlier in Hebrews. This is not an accident. The writer is leading to an even greater point about who Jesus is and how the Old Testament predicted His ministry.
• The quote here is from Psalm 110:4. Psalm 110 also includes the "LORD says to my Lord" verse which Jesus quoted in Matthew 22:44 and Mark 12:35-37. The entire psalm presents the King as a Priest, even though the Aaronic line was never kingly. At no point in Israel's history, prior to Christ, was the king also the high priest. And yet, other Old Testament prophets also looked forward to a time when those roles would be joined in one person (Zechariah 6:12-13). This makes Psalm 110 a prophetic vision of David, seeing the ultimate victory of a Messiah, a Priest-King, who finally defeats all of His enemies.
• The writer of Hebrews is particularly interested in the figure of Melchizedek, from Genesis 14:18. Melchizedek's name means "King of Righteousness," he is described as the King of Salem, which means "peace," and is also said to be a high priest. All of this is mentioned by the writer of Hebrews to set up the point made in verses 7 through 10. This point, unfortunately, will be difficult for many of the original readers to grasp, since they are currently stuck in spiritual immaturity (Hebrews 5:11-14).
