Hebrews 5:1

Heb_5:1-3

Every high priest taken from among men

The high priesthood of Christ

I.

CHRISTS PARTICIPATION OF OUR NATURE, AS NECESSARY TO HIM FOR DISCHARGING OF THE OFFICE OF A HIGH PRIEST ON OUR BEHALF, IS A GREAT GROUND OF CONSOLATION UNTO BELIEVERS, A MANIFEST EVIDENCE THAT HE IS, AND WILL BE, TENDER AND COMPASSIONATE TOWARDS THEM.

II. IT WAS THE ENTRANCE OF SIN THAT MADE THE OFFICE OF THE PRIESTHOOD NECESSARY.

III. IT WAS OF INFINITE GRACE THAT SUCH AN APPOINTMENT WAS MADE. Without it all holy intercourse between God and man must have ceased. For neither

1. Were the persons of sinners meet to approach unto God; nor

2. Was any service which they could perform, or were instructed how to perform, suited unto the great end which man was now to look after; namely, peace with God. For the persons of all men being defiled, and obnoxious unto the curse of the law, how should they appear in the presence of the righteous and holy God (Isa_33:14; Mic_6:8).

IV. THE PRIEST IS DESCRIBED BY THE ESPECIAL DISCHARGE OF HIS DUTY, OR EXERCISE OF HIS OFFICE; WHICH IS HIS OFFERING. BOTH GIFTS AND SACRIFICES FOR SIN.

V. WHERE THERE IS NO PROPER PROPITIATORY SACRIFICE THERE IS NO PROPER PRIEST. Every priest is to offer sacrifices for sin; that is, to make atonement.

VI. JESUS CHRIST ALONE IS THE HIGH PRIEST OF HIS PEOPLE. For He alone could offer a sacrifice for our sins to make atonement.

VII. IT WAS A GREAT PRIVILEGE WHICH THE CHURCH ENJOYED OF OLD, IN THE REPRESENTATION WHICH IT HAD BY GODS APPOINTMENT, OF THE PRIESTHOOD AND SACRIFICE OF CHRIST. IN THEIR OWN TYPICAL PRIESTS AND SACRIFICES.

VIII. MUCH MORE GLORIOUS IS OUR PRIVILEGE UNDER THE GOSPEL SINCE OUR LORD JESUS HATH TAKEN UPON HIM, AND ACTUALLY DISCHARGED THIS PART OF HIS OFFICE, IN OFFERING AN ABSOLUTELY PERFECT AND COMPLETE SACRIFICE FOR SIN. Here is the foundation laid of all our peace and happiness.

IX. WHAT IS TO BE DONE WITH GOD ON THE ACCOUNT OF SIN, THAT IT MAY BE EXPIATED AND PARDONED, AND THAT THE PEOPLE OF GOD WHO HAVE SINNED MAY BE ACCEPTED WITH HIM AND BLESSED, IS ALL ACTUALLY DONE FOR THEM BY JESUS CHRIST THEIR HIGH PRIEST, IN THE SACRIFICE FOR SIN WHICH HE OFFERED ON THEIR BEHALF. (John, Owen, D. D.)

Compassion on the ignorant

Divine compassion

There was no person in the Hebrew economy that was so revered as their high priest. He became more corrupt in the political times preceding Christ; but the name high priest, as interpreted by the whole history of the Hebrew people, was one that was not only reverenced, but loved. He was ordained, it is said, to have compassion; he was their highest ideal of purity; he stood in the grandeur of a supposed inspiration; he represented God, or, still better, he represented the people to God; he was their advocate; he stood in their place officially, and in every way helped to bring men up without any oppression; he was a minister of mercy to them; and you could not have struck a bell that would roll through the air with such melodious sound as by saying that Jesus Christ stood as a high priest to the people, and that compassion was the great attribute of Jesus; that He not only represented the people in their wants, but that He was a forthcomer of the very God Himself, and represented God to mankind as far as men obscured by the flesh are capable of understanding God. You cannot measure the infinite wisdom, and you cannot measure the eternal glow and glory of love, and you cannot in the infirmities of human life in all its relationships have any satisfying representation of the richness and infinite element of the Divine nature. So, in searching for some emblem the apostle strikes through to the centre, and says that Jesus Christ is a High Priest to represent--what? On the one side to represent the infirmities of men. He is clothed with them Himself; He is touched with a feeling of our infirmities; lie knows the height, and depth, and length and breadth of human experience and human need, and He is gone up to stand before God, our High Priest there; and not only to represent the wants of mankind, but in doing that He represents to us what is the interior character of God Himself, and what is the economy of the Divine love. In the earlier periods of the worlds history God was revealed in those aspects that would be most powerful to restrain animalism. The revelation of Gods motive power was toward the part that the man could understand; it was a physical manifestation of God as a God that governs the material world, which has certain fixed laws that cannot be broken without penalty immediate or remote; and so He was represented in the earlier periods of the world as the all-compelling Governor of the world. Pain in this world and suffering are Gods merciful ministers to keep men in the road. So, says God, I will by no means count it a matter of indifference whether a man lives right or wrong. He shall live right or he shall suffer, because I am a God of mercy and love. So the Old Testament had a sublime conception of God, but when you come down to the prophets, when lust immeasurable threatened to overwhelm society, when the great curse of idolatry was licentiousness, then God says: I will not relax one particle of My eternal law; I will wait till the crooked grows straight, till the inferior is exalted, I will have compassion on men; when they are transgressing their own nature and My moral law and all things pure and holy, I will still have patience, that I may bring them back again. There is the ideal of the Old Testament. But, coming down to a later period, when men were brutal they needed a little thunder, and the prophets gave it to them. They developed the regent character of God. I abhor wickedness and My fury shall burn to the lowest hell, I will not tolerate it; I have not built the world for this: wicked men and devils shall not desecrate it; I will put forth a hand of strength, and I will clothe Myself in garments of blood! I will walk forth so that the land shall tremble in My indignation; wickedness shall not prevail; purity in manhood and Divine excellence shall prevail. And so the thunder of Gods justice and the threatenings of Gods law were sounded out continually because men were on so low a plane that they needed just that development of the Divine nature. But that has given a disproportionate idea of Gods character. Men have been taught that He is the implacable thunderer. Another reason is that it is easier for us to thunder than it is to love. But it was not until the sun rose at the Advent that there came a morning outburst that gave us sight, not of the administration of Gods government among men, but of the heart of God Himself in Jesus Christ. There we see the inside of God; and what was that? If Calvary does not teach it, if His walk among the poor and needy does not teach it, if all the acts of mercy do not inspire you with the knowledge, if you need it shaped into a doctrine, then hear it here. He represents that the inner nature of God, as represented by Jesus Christ acting in place of the high priest, was one that could have compassion on the ignorant and on those that are out of the way--all error, all stumbling, all sin, all violation of the ideal of duty. The infinite bounty of Divine love is not savage nor partial, it is universal, it is intense beyond description. What is infinite? That beyond which the thought of man cannot go; that that has, to our thought, no boundary, extent beyond ending. What is infinite compassion? That that would wrap this globe round and round a thousand times, like the folds of a garment round the body, with Divine thoughtfulness, Divine mercy, Divine love. What is infinite love? What is a mothers love? The purest and tenderest thing that is known on earth is the overhanging heart of a mother upon the cradle that has in it that little nothing which we call a babe, that can give nothing back, that receives everything arid returns nothing. Yet the love of the mother is but one drop of the ocean as compared with the love of the great Father of mankind--infinite, infinite! (H. W. Beecher.)

Compassion on the ignorant

I. COMPASSION AND FORBEARANCE ARE TWO THINGS WHICH ANY MAN WHO WOULD DO GOOD TO HIS FELLOW-MEN OUGHT TO POSSESS TO A VERY LARGE DEGREE.

1. You will have plenty of use for all the compassion and all the tenderness that you can possibly command, for this will help to draw around you those who are ignorant and out of the way. Love is the queen bee, and where she is you will rind the centre of the hive.

2. By this same spell you will hold those whom you gather, for men will not long remain with an unloving leader, even little children in our classes will not long listen to an unsympathetic teacher. The earth is held together by the force of attraction, and to the men upon it that same power is exercised by love and compassion.

3. Compassion in your heart will be greatly useful in moving sinners to care for themselves. Mr. Knill at one time was distributing tracts at Chester, and went out where there was a company of soldiers. Many received the tracts, but one man tore the little book in pieces before the good mans eyes; and on another occasion the same individual said to the soldiers, Now make a ring round him. The men stood round the preacher, and then the wicked fellow cursed him in such a frightful manner that Mr. Knill burst into tears to hear such awful sounds. The sight of Knills tears broke the heart of the blasphemer: nothing else could have touched him, but he could not bear to see a strong man who was at least his equal, and, probably, his superior, weeping over him. Years after he came forward to own that the tender emotion displayed by Mr. Knill had touched his inmost soul, and led him to repentance.

4. You want great compassion to insure your own perseverance, for if you do not love the children of your class, if you do not love the people whom you try to benefit as you go from house to house, if you have no compassion on the dying sinners around you, you will soon give up your mission, or go about it in a merely formal manner.

5. Compassion of heart can alone teach you how to speak to others.

6. Now, there are many reasons why we should have a great deal of compassion and forbearance. Think what patience God had with you, all those years before your conversion, and multitudes of times since; and if He has had patience with your, should not you have patience with your fellow sinner even to the end? There is one reflection which may help you. Remember that these poor souls who sin as they do should be looked upon by you as persons who are deranged, for sin is madness. And do recollect this--if you do not have compassion you cannot do them good. If you become weary of them, and speak sharply, you cannot bless them; and, perhaps, if you are not the means of blessing them, nobody else may be. Ah, is it your own husband? Wife, win him. Do not drive him from bad to worse by scolding. Sister, is it your brother? Woo him and win him to Christ. Do not vex him by becoming acid and sour.

II. COMPASSION AND FORBEARANCE PRE-EMINENTLY DWELL IN JESUS CHRIST.

1. He has compassion on the ignorant. Very many persons are wilfully ignorant of Christ. Is not this enough to move the Lord to anger? And yet His patience continues. Come to Him just as you are and confess your wilful blindness, and He will put it away, and enable you to understand the things which make for your peace. Stone are ignorant, however, because they have been cast where they could not well know; they were born in an ungodly family, or, what is much the same, among those who have only a mere formal religion. They do not know the truth, but they can scarcely be blamed for it. Well, Christ is able to teach you. Come and sit at His feet, for He will have compassion on your ignorance.

2. He will have compassion upon those that are out of the way. Who are these people? Some are out of the way because they never were in it and never knew it. Many are in a very emphatic sense out-of-the-way sinners.. They have gone to such extravagances that they are out of the way of common morality, and quite startle their careless comrades. Well, my Lord Jesus will have compassion on you out-of-the-way sinners. However far you have gone, only turn to Him, for pardon is freely published. (C. H.Spurgeon.)

The human sympathies of Christianity

Every religion professes to reveal to us the supernatural; every philosophy professes to teach u, moral duty; but Christianity alone has, together with these, approached man with tender and helpful sympathy. Even Judaism did not. Assuredly infidelity does not; it may be very philosophical, it may inculcate a very pretentious morality, but it has no tenderness and sympathy; it has nothing like the Christian ideas of human brotherhood, and Divine Fatherhood. And yet, is not this precisely what we need? Not stern injunctions to be good, but sympathy and help in trying to be good. What is it, think you, that makes your destitute neighbour, who lives in a garret, and dines upon a crust, and shivers in the cold, and writhes in his pain, talk calmly of his condition, uttering no word of complaint, looking rather at the alleviations of his sorrow, than at his sorrow itself; speaking of mercies even where you can hardly discover them. Is it religious cant, think you? If it be, this cant is a very wonderful thing. It can do what nothing else save Christianity can do: it can make a suffering and poverty-stricken man patient through long weary years. What is it, again, that enables the tradesman when misfortune comes upon him, or the husband, when the mother of his children is smitten down, and his house is darkened, to kneel down before God with a breaking heart, and to rise up calm and comforted; what is it, but this very Christianity teaching him, not only that his sins are forgiven, but that God, even while he lives on earth, is his Heavenly Father; watching over his life, and appointing every experience of it, solely intent upon doing him the greatest possible good? Let us look a little, then, at these human sympathies of Christ and Christianity. You will see from the chapter that the apostle is speaking of the necessary qualifications of a high priest; and he says that one of these is, that he should be full of human sympathies--Who can have compassion on the ignorant, and on them that are out of the way. And these requisites, he goes on to say, are very eminently found in Christ. Here, then, we encounter the great mystery of godliness, the great fundamental fact of Christianity, upon which all its cardinal doctrines rest, that God was manifest in the flesh; that He was essentially Divine, became also properly human--the Emmanuel, God with us. I call this the most wonderful, the most practical, and the most powerful thought that the world has ever conceived. Why did He become Incarnate? The general answer is--that by compassing Himself with infirmity He might have compassion on the ignorant, and on them that are out of the way. Let me show you this in three things. We are ignorant of Gods righteousness, and out of the way through our guilt. We are ignorant of Gods holiness, and out of the way through our sinfulness. We are ignorant of Gods happiness, and out of the way through our misery. And to have compassion on us in each of these respects, Christ became incarnate--compassed Himself with infirmities; for our pardon, for our purity, and for our peace. And these are our three great human necessities.

1. First, the apostle tells that He became incarnate to procure our pardon. He was made a little lower than the angels for the suffering of death--that He might be capable, that is, of suffering death. A wonderful thought that--the express purpose for which the Divine Son took our nature was that He might die for us! Herein is love. In this the love of God is manifested. Other persons come into the world to live; Jesus Christ came into the world to die. In the very midst of His transfiguration glory He spake of the decease which He was to accomplish at Jerusalem. In the very midst of His resurrection triumph, He told His disciples that thus it was written, and thus it behoved Him to suffer. And so perfectly were they filled with the idea of His death, that they described themselves as preachers, not of Christs teaching, although He spake as never man spake not of Christs life, although He was holy, harmless, undefiled, separate from sinners--but of Christs death: We preach Christ crucified. And why this strange and exclusive theme of preaching? Platos disciples preach his doctrine--Moses followers preached his laws. Why do Christian preachers preach only Christs death?--glory in a cross? Why, just because we are ignorant and cut of the way, and this Cross precisely meets our first great need as transgressors; it is Christs first great proof of redeeming compassion, the first great reason for which He compassed Himself with human infirmity that He might have compassion upon our guilt. It was not merely that He humbled Himself, but that He humbled Himself m this manner, did for us by taking our nature what He could not have done in any other way, and laid down His life for us.

2. And then Christ, as our merciful High Priest, has compassion upon us in our impurity, and takes upon Him our nature that He may set us an example of holiness. Here is a second great reason for His being compassed with infirmities--a man like ourselves. He shows us how pure and perfect, and obedient, and patient human life may be. He learned obedience by the things that He suffered. He was in all points tempted like as we are, yet without sin. He did not permit either temptation or suffering to sway Him in His obedience: He would fast in the wilderness rather than sin, He would endure the bitter anguish of Gethsemane rather than oppose His Fathers will. And having such experience of duty and temptation and suffering, He learned how arduous human virtue is--how much grace and strength it requires. Do you not see, then, how great and precious a purpose of His incarnation this is, to set us a perfect human example? He does not enjoin holiness merely, or describe it in a book--He embodies it in His life; He comes into our sinful world and homes, not as a holy God, but a holy Man; so that if we would be holy, we have only to consider Him, to walk even as He walked, to follow His steps. We learn duty from His obedience; love from His tenderness. We clasp His hand, we walk by His side, we witness His life, the beautiful and perfect exhibition in Him of the moral possibilities of a sanctified manhood.

3. He can have compassion upon us in our sorrows. And for this again He was compassed with infirmities. It is not without deep significance that He is called the Man of sorrows, and said to be acquainted with grief, as if grief were His familiar acquaintance. Emphatically is He the Man Christ Jesus, bone of our bone, and flesh of our flesh; both He that sanctifieth and they that are satisfied are all of one, for which cause He is not ashamed to call them brethren. In all His earthly experience of duty, and temptation and sorrow He is never less, He is never more than a proper Man, A Brother born for the day of adversity. Oh! how wonderful this is, and yet how precious, that He the Creator of the ends of the earth, who fainteth not neither is weary, should incarnate Himself in the weakness of a little child and in the woes of a sorrowful man! And yet this is precisely what we needed; it is an assurance that comes home to our deepest hearts. Do you not often feel the unspeakable worth of a friend who understands your trials and difficulties and sorrows, who can lovingly enter into all your experiences, and give you counsel and sympathy? Then must it not be infinitely more precious to go to One, who, while on the human side of His nature He can thus be touched with the feeling of our infirmities, because in all points tempted as we are, is also on the Divine side Almighty to help, and loving to pity? (H. Allon, D. D.)

Our compassionate High Priest

Often, when we are trying to do good to others, we get more good ourselves. When I was here one day this week, seeing friends who came to join the church, there came among the rest a very diffident, tenderhearted woman, who said many sweet things to me about her Lord, though she did not think that they were any good, I know. She was afraid that I should not have patience with her and her poor talk; but she said one thing which I specially remember: I have to-day put four things together, from which I have derived a great deal of comfort, she told me. And what are they, my sister? I asked. Well, she said, they are those four classes--the unthankful and the evil, the ignorant and those that are out of the way. Jesus is kind unto the unthankful and to the evil, and He can have compassion on the ignorant, and on them that are out of the way, and I think that I can get in through those four descriptions. Though I am a great sinner, I believe that He will be kind to me, and have compassion upon me. I stored that up; for I thought that one of these days I might want it myself; I tell it to you, for if you do not want it now, you may need it one of these days; you may yet have to think that you have been unthankful and evil, ignorant and out of the way, and it will give you comfort to remember that our Lord Jesus is kind to the unthankful and to the evil, and that He can have compassion on the ignorant, and on them that are out of the way.

I. THE SORT OF SINNERS FOR WHOM OUR HIGH PRIEST IS CONCERNED.

1. The people who claim Christs aid are generally those who have a very low opinion of themselves. The proud and self-satisfied cannot know His love; but the poor and distressed may ever find in Him comfort and joy, because of His nature, and by means of His intercession.

2. As with the high priest of old, amongst those who come to our High Priest are many whose fear and distress arise from ignorance.

(1) There is a universal ignorance. As compared with the light of God, we are in the dim twilight. He that seeth best only seeth men as trees walking.

(2) But, in addition to the ignorance that is universal, there is also a comparative ignorance on the part of some; and because of this the compassion of Christ flows forth to them. There are, first, the recent converts--young people whose years are few, and who probably think that they know more than they do; but who, if they are wise, will recognise that their senses have not been fully exercised to discern between good and evil. Others there are who are ignorant because of their little opportunity of getting instruction. Upon these our great High Priest has compassion, and often with their slight knowledge they show more of the fruits of the Spirit than some of us produce even with our inure abundant light. There are many that are of a very feeble mind. They could never explain how they were saved; but they are saved.

(3) There is also a sinful ignorance. Now comes another description of the sort of sinners for whom our High Priest is concerned. There are many whose fears arise from being out of the way. The Lord can have compassion on the ignorant, and on them that are out of the way. I remember that, when I felt myself to be a very great sinner, these words were very, very much blessed to me. I read them, and on them that are out of the way; and I knew that I was an out-of-the-way sinner. I was then, and I am afraid that I am now, somewhat like a lot out of the catalogue, an odd person who must go by himself. Very well; our High Priest can have compassion on those that are odd, and on those that are out of the way, on those who do not seem to be in the common run of people, but who must be dealt with individually, and by themselves. He can have compassion upon such.

But now let us look at the more exact meaning of the text.

(1) To be out of the way is, in the case of all men, their natural state.

(2) In addition to that, men have gone out of their way by their own personal folly. We had enough original sin; but we have added to that another kind of originality in evil.

(3) Some are out of the way because of their seduction from the way by others. False teachers have taught them, and they have taken up with the error brought before them by a stronger mind than their own. In some cases persons of evil life have had a fascination over them.

(4) Many are out of the way because of their backslidings after grace has come to them.

(5) Others are out of the way because of their consciousness of special sin. Come to this compassionate High Priest, and trust your ease in His hands; they were pierced because of your sin.

II. THE SORT OF HIGH PRIEST WITH WHOM SINNERS HAVE TO DEAL.

1. He is One who can bear with ignorance, forgetfulness, and provocation.

2. He is One who can feel for grief, because He has felt the same.

3. He is One who lays Himself out tenderly to help such as come to Him.

4. He is One who never repelled a single person.

III. Now, I want to speak to those of you who are the people of God. I want to remind you that there may be a blessing even in your weakness; and that this may be the more clearly seen we will look, in the third place, at the SORT OF INFIRMITY WHICH MAY BE SANCTIFIED AND MADE USEFUL. The high priest of old was compassed with infirmities, and this was part of his qualification. Yes, says one, but he was compassed with sinful infirmities; but our Lord Jesus had no sin. That is quite true, but remember that this does not make Christ less tender, but more so. Anything that is sinful hardens; and inasmuch as He was without sin, He was without the hardening influence that sin would bring to bear upon a man. He was all the more tender when compassed with infirmities, because sin was excluded from the list. We will not, then, reckon sin in any form as an infirmity likely to be turned to a great use, even though the grace of God abounds over the sin; but let me speak to some of you who wish to do good, and set forth some of the things which were sore to bear at the time, and yet have been rich in blessing since.

1. First think of our struggles in finding mercy. If you have not had a certain experience, you cannot so well help others who have; but if you were compassed with infirmity at your first coming to Christ, you may use that in helping others to come to Him.

2. Again, our grievous temptations may be infirmities which shall be largely used in our service. You cannot be unto others a helper unless you have been compassed with infirmities. Therefore accept the temptations which trouble you so much, as a part of your education to make you useful to others.

3. Our sickness may turn out to be in the same category.

4. Our trials, too, may thus be sanctified.

5. Our depressions may also tend to our fruitfulness. A heart bowed down with despair is a dreadful thing. A wounded spirit who can bear? But if you have never had such an experience you will not be worth a pin as a preacher. You cannot help others who are depressed unless you have been down in the depths yourself. (C. H. Spurgeon.)

The compassionate High Priest

I. COMPASSION AND FORBEARANCE, WITH MEEKNESS, IN THOSE FROM WHOM WE EXPECT HELP AND RELIEF, IS THE GREAT MOTIVE AND ENCOURAGEMENT UNTO FAITH, AFFIANCE, AND EXPECTATION OF THEM.

II. We live, THE LIFE OF OUR SOULS IS PRINCIPALLY MAINTAINED, UPON THIS COMPASSIONATENESS OF OUR HIGH PRIEST; namely, that He is able to bear with us in our provocations, and to pity us in our weaknesses and distresses. To this purpose is the promise concerning Him (Isa_40:11). There are three things that are apt to give great provocations unto them that are concerned in us.

1. Frequency in offending.

2. Greatness of offences.

3. Instability in promises and engagements.

These are things apt to give provocations, beyond what ordinary moderation and meekness can bear withal; especially where they are accompanied with a disregard of the greatest love and kindness. And all these are found in believers, some in one, and some in another, and some in all.

III. Though every sin hath in it the whole nature of sin, rendering the sinners obnoxious unto the curse of the law; yet as there are several kinds of sins, so THERE ARE SEVERAL DEGREES OF SIN, some being accompanied with a greater guilt than others.

1. There is a distinction of sins with respect unto the persons that commit them. But this distinction ariseth from the event, and not from the nature of the sin itself intended. Regenerate persons will, through the grace of God, certainly use the means of faith and repentance for the obtaining of pardon, which the other will not; and if they are assisted also so to do, even they in like manner shall obtain forgiveness. No man therefore can take a relief against the guilt of sin from his state and condition, which may be an aggravation, and can be no alleviation of it.

2. There are degrees of sin amongst men unregenerate, who live in a course of sin all their days. All do not sin equally, nor shall all be equally punished.

3. In the sins of believers there are different degrees, both in divers, and in the same persons. And although they shall be all pardoned, yet have they different effects; with respect

(1) Unto peace of conscience.

(2) Sense of the love of God.

(3) Growth in grace and holiness.

(4) Usefulness or scandal in the Church or the world.

(5) Temporal afflictions.

(6) A quiet or troublesome departure out of this world; but in all, a reserve is still to be made for the sovereignty of God and His grace.

IV. OUR IGNORANCE IS BOTH OUR CALAMITY, OUR SIN, AND AN OCCASION OF MANY SINS UNTO US.

V. SIN IS A WANDERING FROM THE WAY.

VI. NO SORT OF SINNERS ARE EXCLUDED FROM AN INTEREST IN THE CARE AND LOVE OF OUR COMPASSIONATE HIGH PRIEST, BUT ONLY THOSE WHO EXCLUDE THEMSELVES BY THEIR UNBELIEF.

VII. IT WAS WELL FOR US, AND ENOUGH FOR US, THAT THE LORD CHRIST WAS ENCOMPASSED WITH THE SINLESS INFIRMITIES OF OUR NATURE.

VIII. GOD CAN TEACH A SANCTIFIED USE OF SINFUL INFIRMITIES, AS HE DID IN AND TO THE PRIESTS UNDER THE LAW. (John Owen, D. D.)

Tenderness

Our relation to the things under us is the most certain touchstone of our character. Here we display quite freely what we are. We embody, on a small scale, as it may be, the spirit of fathers or the spirit of despot. We employ our superiority of power, whatever it is, either to bring to a clearer light the signs of Gods counsel in external nature which wait for our interpretation, or to assert ourselves in the impotence of caprice as able to preserve, or to deface, or to destroy that which it., indeed, Gods work. We either use that which is at our disposal arbitrarily for our own pleasure, or we deal with it as representing some fragment of a complicated order of life. We depress our dependents and our subordinates, the weaker men who come within our influence, that we may be isolated in the splendour of a lonely tyranny, or we strive to lift them little by little towards our own level, that in the great day of revelation we may be seen standing by the throne in the midst of many brethren; for, when we speak of the things under us, we must give to the phrase a much larger meaning than we commonly attach to it. It reaches far beyond the men who are under us. The revelation which has been made to us of the Divine plan of creation shows that we are placed in a world over the whole of which we have to exercise dominion, charged, as the true ruler must be charged, with a responsibility towards every part of it. We have from the first a responsibility towards the material fabric of the world, no less than towards the hosts of sentient beings by which this material fabric is peopled. And then, as the ages go forward, our responsibility increases. The feebler races which fall behind in the development of life become subject to the stronger, and the feebler men to those who in any respect have been endowed with the prerogative of command. Thus the sphere of the responsibility of those to whom power is given becomes indefinitely varied, but in each case the position of authority brings with it the burden of noble cares. We all must and do exercise dominion for good or for evil, and we all need the spirit of tenderness that our dominion may he a blessing. Tenderness is for dominion what sympathy is for fellowship. Tenderness pierces through the surface to the heart of things. It is true of tenderness, in every application of the pregnant figure, that it will not break the bruised reed or quench the smoking flax. It discerns the element of strength in that which is most frail, and the element of life in that which is darkest. It sees in forms transitory and common Divine gifts to be handled reverently. It sees in simple and subject types of life memories, as it were, the promises of a great plan slowly fulfilled from stage to stage. It sees in the rudest human mind a mirror for reflecting, however imperfectly, the image of a Father in heaven; and, as we trust the varied vision, new thoughts pass into our own souls, and we become conscious of hidden forces about us which are able to still the sorrowful impatience of our eager desires. Tenderness in each direction quickens our spiritual sensibility, and under inspired teaching, nature and creaturely life and even mans failures disclose mysteries of hope. It springs out of our Christian faith. It is the obvious expression of our Christian faith in regard to the things under us. There is, I say, a tenderness towards material things which belongs to the Christian character. And this tenderness, born from the recognition of God in His creatures, shows itself both in use and in contemplation. There is something of touching solemnity in the form of the Jewish thanksgiving over bread and wine, which may go back even to the apostolic age, Blessed art Thou, O Lord our God, King of the universe. The words remind us that the least and commonest comes from Him who sways the whole. He Himself is seen in His gifts, and in that presence there can be no wastefulness, no carelessness, no ungrateful discontent. Even light and food may be dishonoured by reckless indifference; and we may miss, by blind prodigality, the teachings which come through trivial acts to tender souls. It is, perhaps, yet more obvious how tenderness finds a place in the contemplation of material things. To the hard and the impatient there is no sanctity in the purple mountain-side, no beauty born of murmuring sounds, no majesty in the light of setting suns. The silence that is in the starry sky, the sleep that is among the lonely hills, have for them no particular message; but, none the less, sanctity, beauty, majesty, tidings of great truths are there, and the quiet eye can gather the spiritual harvest. Thus we can see how tenderness has its scope and blessing in mute, insensate things; but perhaps it is most called for in our dealings with animals. These lie in our power in a peculiar sense, and-we need to school ourselves that we may fulfil our duty towards them, for we have a duty towards them. They are not only for our service or for our amusement, they are committed by God to our sovereignty, and we owe to them a considerate regard for their rights. Our responsibility in this respect is easily forgotten. We have all felt, I fancy, something of that irrational pleasure in the capricious use of power which Browning has analysed in his portraiture of Caliban. The boy strikes down the butterfly, the man shoots the swallow on the wing, simply because he can and because he chooses. But these wanton acts are not indifferent. They tend to reveal and to mould character. They break the righteous conditions of our sovereignty. The thought has a wide and a pleasant application, for, looking at the question from this light, I do not see bow the pursuit of amusement can justify the slaughter of animals, or how the pursuit of knowledge can justify their torture. Neither amusement nor knowledge is an end for man. Both must be followed in full view of the supreme aim of life, and in remembrance of the abiding character on which each action leaves its mark. But it may be said we shall gain an insight into the hidden causes of disease, and a mastery over them, through the sufferings which we deliberately inflict on the creatures which are within our control. So far as I can ascertain, the expectation has not been justified by facts, nor can I discover the least reasonable ground for supposing that we shall learn any secrets of life which it is good for us to know by the way of calculated cruelty. If the world were the work of an evil power, or if it were the result of a chance interaction of force and matter, it would be at least possible that we might have gained results physically beneficial to ourselves by the unsparing sacrifice of lower lives. But if He who made us made all other creatures also--if they find a place in His providential plan--if His tender mercies reach to them--and this we Christians most certainly believe--then I find it absolutely inconceivable that He should have so arranged the avenues of knowledge that we can attain to truths it is His will that we should master only through the unutterable agonies of beings which trust in us. If we have guarded the spirit of tenderness in our bearing towards the material world and the animal world, we shall be prepared to apply it also towards weaker races and weaker men who are in a greater or less degree brought within our influence. Every one holds a position of superiority as parent or employer, as richer than others in experience or knowledge, as endowed with authority by years or position; and every one knows the daily vexations which come through the thoughtlessness, or ignorance, or indifference, as it seems to us, of those whom we wish to help in the fulfilment of their duty. Every one, again, has suffered from the temptation which bids the stronger assert his will by his strength, and overbear what he thinks to be an unintelligent opposition, and claim deference as an unquestionable right. At such times we are on our trial, and sympathetic tenderness alone will save us from falling; for tenderness will trace back the wayward act to some trait of natural character which gentle discipline can mould to good. It will discern that involuntary ignorance is to be dealt with as a form of intellectual distress. It will win respect before it claims deference for the authority with which it is entrusted. It will, in a word, turn stumbling-blocks into stepping-stones, and find, by them, the way into many hearts. But it is in dealing with the poorest that tenderness will help us most; and when I speak of the poorest, I mean those who are poorest in thought, in feeling, in aspiration even more than those who are poorest in earthly things. The poor man needs relief--the poor in virtue no less than the poor in money. The bankrupt in noble thoughts is set up again only when he sees the good for which he was made, and sees that it is still within his reach. This prospect tenderness can disclose to him--a tenderness which in view of the saddest spectacles of human failure, kindles in the believer a fire of piety, a light of natural affection, and reveals in the brother for whom Christ died the possibility and the hope of service; for tenderness, no less than reverence and sympathy, flows from Christ only as an inexhaustible source. (Bishop Westcott.)

Compassion qualifies for helpful service amongst men

The following beautiful tradition about Moses is handed down to posterity:--He led the flock of his father-in-law. One day while he was contemplating his flock in the desert, he saw a lamb leave the herd, and run further and further away. The tender shepherd not only followed it with his eyes, but went after it. The lamb quickened his step, hopped over hill, sprang over ditches, hastening through valley and plain; the shepherd unweariedly followed its track. At last the lamb stopped by a spring at which it eagerly quenched its thirst. Moses hastened to the spot, looked sadly at the drinking lamb, and said: It was thirst, then, my poor beast, which tormented time, and drove thee from me, and I didnt understand; now thou art faint and weary from the long, hard way, thy powers are exhausted; how then couldst thou return to thy comrades? After the lamb had quenched his thirst and seemed undecided what course to take, Moses lifted it to his shoulder, and bending under the heavy burden, strode back to the flock. Then he heard the voice of God calling to him, sating: Thou hast a tender heart for My creatures, thou art a kind, gentle shepherd to the flocks of man--thou art now called to feed the flocks of God. (Jewish Messenger.)

Our Lords sympathy

Human sympathy, we must remember, may, and in many cases does, from its very fulness become weakness. The sympathy of a mother for a child will too often prevent her from inflicting necessary punishment. The sympathy of the benevolent for the poor and suffering may, without caution, tend to the encouragement of vice. Sympathy is essentially a womans virtue, but the quickness of feeling which overpowers judgment is also a womans infirmity. There is, in fact, no virtue which more powerfully demands law and limitation before it, can safely be yielded to. But the dignity of our blessed Lords sympathy is as remarkable as its depth. He sympathised with the shame of the sinner whom He pardoned, but He never excused the offence. Thy sins are forgiven thee; go, and sin no more, are the words which have touched the human heart, and worked repentance and amendment of life in thousands since the days when they were first spoken; but no one could ever claim them as an encouragement to sin. The dignity of our Lords sympathy was, in fact, shown by His obedience to the law which bade Him exhibit Gods perfection. He never allowed one virtue to interfere with another. Mercy and truth might meet together, righteousness and peace might kiss each other, but the one never entrenched upon the province of the other; if it had there would have been no perfection. And if we, like Christ, would rightly sympathise; if we would in our degree bear the griefs of our fellow-creatures, without any weakness of judgment or absence of due proportion, we must view those sorrows as Christ viewed them, and soothe them in His spirit. To relieve all anguish, to remove all pain, that is not to be our object. If it were, we might well in sorrow close our doors to the suffering, and, shutting out their misery from our view, give ourselves up to our own enjoyment. For sympathy is pain. When we feel with and for another, we must in a measure suffer; and, looking at the sad amount of wretchedness in this fallen world, we may, perhaps, at first sight be pardoned if we deem it better to be without sympathy--neither to require it for ourselves, nor to offer it to others. The loss on the one side may, we may well think, be counterbalanced by the gain on the other.

Compassion on the ignorant

Men who are ignorant should not be met with scorn, nor fault-finding, nor neglect, for they need compassion. We should lay ourselves out t,, bear with such for their good. A disciple who has been taught all that he knows by a gracious Saviour should have compassion on the ignorant. A wanderer who has been restored should have compassion on them that are out of the way. A priest should have compassion on the people with whom he is one flesh and blood, and assuredly our Lord, who is our great High Priest, has abundant compassion upon the ignorant.

I. WHAT IS THIS IGNORANCE? It is moral and spiritual, and deals with eternal things.

1. It is fearfully common among all ranks.

2. It leaves them strangers to themselves.

(1) They know not their own ignorance.

(2) They are unaware of the hearts depravity.

(3) They ale unconscious of the heinousness of their actual sin.

(4) They dream not of their present and eternal danger.

(5) They have not discovered their inability for all that is good.

3. It leaves them unacquainted with the way of salvation.

(1) They choose other ways.

(2) They have a mixed and injurious notion of the one way.

(3) They often question and cavil at this one and only way.

4. It leaves them without the knowledge of Jesus. They know not His person, offices, work, character, ability, readiness to save.

5. It leaves them strangers to the Holy Spirit.

(1) They perceive not His inward strivings.

(2) They are ignorant of regeneration.

(3) They cannot comprehend the truth which He teaches.

(4) They cannot receive His sanctification.

6. It is most ruinous in its consequences.

(1) It keeps men out of Christ.

(2) It does not excuse them when it is wilful, as it usually is.

II. WHAT IS THERE IN THIS IGNORANCE WHICH IS LIABLE TO PROVOKE US, AND THEREFORE DEMANDS COMPASSION?

1. Its folly. Wisdom is worried with the absurdities of ignorance.

2. Its pride. Anger is excited by the vanity of self-conceit.

3. Its prejudice. It will not hear nor learn; and this is vexatious.

4. Its obstinacy. It refuses reason; and this is very exasperating.

5. Its opposition. It contends against plain truth; and this is trying.

6. Its density. It cannot be enlightened; it is profoundly foolish.

7. Its unbelief. Witnesses to Divine truth are denied credence.

8. Its wilfulness. It chooses not to know. It is hard teaching such.

9. Its relapses. It returns to folly, forgets and refuses wisdom, and this is a sore affliction to true love.

III. How OUR LORDS COMPASSION TOWARDS THE IGNORANT IS SHOWN.

1. By offering to teach them.

2. By actually receiving them as disciples.

3. By instructing them little by little, most condescendingly.

4. By teaching them the same things over again, patiently.

5. By never despising them notwithstanding their dulness.

6. By never casting them off through weariness of their stupidity. (C. H.Spurgeon.)

Ignorance

It is a sad thing for the blind man who has to read the raised type when the tips of his fingers harden, for then he cannot read the thoughts of men which stand out upon the page; but it is far worse to lose sensibility of soul, for then you cannot peruse the book of human nature, but must remain untaught in the sacred literature of the heart. You have heard of the iron duke, but an iron Christian would be a very terrible person: a heart of flesh is the gift of Divine grace, and one of its sure results is the power to be very pitiful, tender, and full of compassion. (C. H.Spurgeon.)

Ignorance is the devils college. (Christmas Evans.)

The sin of ignorance

In that the ignorant are here brought in as an instance of such sinners as were to have sacrifices offered up for their sins, the apostle giveth us to understand, that ignorance is a sin. It is expressly said, That if any soul sin through ignorance, he shall bring a sin-offering Num_15:27-28).

1. Ignorance is a transgression of the law of God, for it is contrary to that knowledge which the law requireth: but every transgression is sin (1Jn_3:4).

2. Ignorance is a defect of that image of God, after which God at first created man; for knowledge was a part of that image (Col_3:10).

3. Ignorance is an especial branch of that natural corruption which seized upon the principal part of man, namely, his understanding.

4. Ignorance is the cause of many other sins (Gal_4:8; 1Ti_1:13). Therefore it must needs be a sin itself.

5. Judgments are denounced against ignorance, as against a sin (Ho 2Th_1:8).

6. Ignorance is a punishment of other sins (Isa_6:10; Joh_12:40). Though ignorance be a sin, yet ignorant persons are here brought in as a fit object of compassion. Christ renders this ground of His praying for the Jews that had a hand in crucifying Him (Luk_23:34). And Peter allegeth it as a ground of His tendering mercy unto them (Act_3:17). Ignorance is a spiritual blindness, so as they see not the dangerous course wherein they walk, and in that respect are the more to be pitied. (W. Gouge.)

Ignorance causes neglect of religion

Its ignorance of the price of pearls that makes the idiot slight them. Its ignorance of the worth of diamonds that makes the fool choose a pebble before them. Its ignorance of the satisfaction learning affords that makes the peasant despise and laugh at it; and we very ordinarily see how men tread and trample on those plants which are the greatest restoratives, because they know not the virtue of them; and the same may justly be affirmed of religion, the reason why men meddle no more with it is--because they are not acquainted with the pleasantness of it. (Anthony Horneck.)

Ministers must remember the ignorant

When I preach I sink myself deep down. I regard neither doctors nor magistrates, of whom are here in this church above forty; but I have an eye to the multitude of young people, children, and servants, of whom are more than two thousand. I preach to those, directing myself to them that have need thereof. Will not the rest hear me? The door stands open unto them; they may begone. (M. Luther.)

Offer for sins

The great sacrifice

I. THE ABSOLUTE HOLINESS AND SPOTLESS INNOCENCE OF THE LORD CHRIST, IN HIS OFFERING OF HIMSELF, HAD A SIGNAL INFLUENCE UNTO THE EFFICACY OF HIS SACRIFICE, AND IS A GREAT ENCOURAGEMENT UNTO OUR FAITH AND CONSOLATION. No other sort of high priest could have done what was to be done for us. Had He had any sin of His own He could never have taken all sin from us. From hence it was that what He did was so acceptable with God, and that what He suffered was justly imputed unto us, seeing there was no cause in Himself why He should suffer at all. And we may see herein

1. Pure unmixed love and grace. He had not the least concern in what He did or suffered herein for Himself. This was the grace of our Lord Jesus Christ, that being rich, for our sakes He became poor. And will He not pursue the same love unto the end?

2. The efficacy and merit of His oblation, that was animated by the life and quintessence of obedience. There was in it the highest sufferings, and the most absolute innocency, knit together by an act of most inexpressible obedience.

3. The perfection of the example that is set before us (1Pe_2:21-22).

II. WHOSOEVER DEALETH WITH GOD OR MAN ABOUT THE SINS OF OTHERS, SHOULD LOOK WELL IN THE FIRST PLACE UNTO HIS OWN. There are four ways whereby some may act with respect unto the sins of others, and not one of them wherein they can discharge their duty aright, if in the same kind they take not care of themselves in the first place.

1. It is the duty of some to endeavour the conversion of others from a state of sin. How can they press that on others, which they neither know what it is, nor whether it be or not, any otherwise than as blind men know there are colours? By such persons are the souls of men ruined, who undertake the dispensation of the gospel unto them, for their conversion unto God, knowing nothing of it themselves.

2. It is our duty to keep those in whom we are concerned, as much as in us lieth, from sinning, or from actual sin. With what confidence, with what conscience can we endeavour this towards others, if we do not first take the highest care herein of ourselves?

3. To direct and assist others in the obtaining pardon for sin is also the duty of some. And this they may do two ways

(1) By directing them in their application unto God by Jesus Christ for grace and mercy.

(2) By earnest supplications with them and for them. And what will they do, what can they do, in these things sincerely for others, who make not use of them for themselves?

4. To administer consolation under sinning, or surprisals with sin, unto such as God would have to be comforted, is another duty of the like kind.

And how shall this be done by such as were never cast down for sin themselves, nor ever spiritually comforted of God?

III. No DIGNITY OF PERSON OR PLACE, NO DUTY, NO MERIT, CAN DELIVER SINNERS FROM STANDING IN NEED OF A SACRIFICE FOR SIN. THE HIGH PRIEST, BEING A SINNER, WAS TO OFFER HIMSELF.

IV. IT WAS A PART OF THE DARKNESS AND BONDAGE OF THE CHURCH UNDER THE OLD TESTAMENT, THAT THEIR HIGH PRIESTS HAD NEED TO OFFER SACRIFICES FOR THEMSELVES AND THEIR OWN SINS. It is a relief to sinners that the word of reconciliation is administered unto them, and the sacrifice of Christ proposed, by men subject unto the like infirmities with themselves. For there is a testimony therein, how that they also may find acceptance with God, seeing He deals with them by those who are sinners also. But these are not the persons who procure the remission, or have made the atonement which they declare. Were it so, who could with any confidence acquiesce therein? But this is the holy way of God. Those who are sinners declare the atonement which was made by Him who had no sin. (John Owen, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Heb 5:1. The priesthood and sacrifice of the Son of God, and the pardon procured for sinners thereby, together with the many happy effects of the pardon thus procured, being matters of the greatest importance to mankind, the apostle in this chapter, and in what follows to Heb 10:19, hath stated at great length the proofs by which they are established. And it was very proper that he should be copious, not only in his proofs of these important subjects, but also in his comparison of the priesthood of Christ with the Levitical priesthood, that while he established the merit of the sacrifice of Christ, he might show the inefficacy of the Levitical atonements, and of all other sacrifices whatever. For as the unbelieving Jews, and probably many of those who believed, did not acknowledge his apostleship, St. Paul knew that his affirmation of these matters would not be held by them as sufficient evidence. His proof of the priesthood of Christ he begins in this chapter, in the course of which he shows, that whatever was excellent in the Levitical priesthood, is in Christ, and in a more eminent manner. And whatever excellence was wanting in those priests, is in him. For — Or now; every high-priest — As if he had said, To show that Christ is a real High-Priest, I will describe the designation, the duties, and the qualifications of a high-priest, by which it will appear that all the essential parts of that office are found in him; taken from among men — Being, till he is taken, of the same rank with them; is ordained — Appointed, set apart for that office; for men — For their benefit; in things pertaining to God — To bring God near to men, and men to God; that he may offer both gifts — Out of things inanimate; and sacrifices — Of animals; to atone for sins — “Gifts, or freewill-offerings, as distinguished from sacrifices for sins, were expressions of gratitude to God for his goodness in the common dispensations of his providence. And because the priests offered both kinds, Paul speaks of himself, (Rom 15:16,) as exercising the priesthood according to the gospel, by offering the Gentiles in an acceptable manner, through the sanctification of the Holy Ghost.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Human Brotherhood and Divine Appointment

The High Priesthood of Christ. The argument now resolves itself into a discussion of Christ's priesthood in comparison with the Levitical priesthood, which is developed as the dominant theme of the Epistle. Christ's qualifications as our High Priest are noted. First, we have His resemblance to Aaron briefly stated so as to show that He was at least as true a priest. Christ fulfilled the two requisite conditions that were seen in the case of Aaron, viz. human brotherhood, essential to the representative character of priesthood (Heb_5:1-3), and divine appointment, essential to its authority, as evidenced by Psalms 110 (Heb_5:4-6). In His humanity, too, Jesus suffered grievously, but by teaching Him obedience that awful suffering perfected Him as a priest, so that He became the author of eternal salvation to those who obey Him (Heb_5:7-10).

1-3. First qualification—human brotherhood.

1. Gifts and sacrifices] The former are the vegetable, the latter the animal, sacrifices. Together they describe all kinds of offerings.

2. Have compassion] RV 'bear gently.' The word means to be moderate in the passions, to have well-balanced emotions. Ignorant.. out of the way] RV 'ignorant and erring.' For high-handed sins against the covenant no atonement was provided in the Law: see Lev_5:14. Num_15:30, and see on Num_10:26.

3. See Lev_16:6, Lev_16:11. In this respect Christ might not seem to resemble the Levitical priest. Yet as He took our sin upon Him, there is a sense in which He offered sacrifice for Himself with us.

4-6. The second qualification—divine appointment.

6. This is developed in Hebrews 7 : see notes there.

7-10. The way in which Christ was perfected as a priest, the way of suffering and obedience.

7. Days of his flesh] The expression denotes, of course, His earthly life, but with the implied suggestion of humiliation and weakness.

Prayers and supplications] The reference is clearly to the Agony in Gethsemane. To save him from death] lit. 'out of death.' If Jesus prayed to be saved from death, it could not be said that His petition was granted. He prayed to be saved 'out of death,' and the answer to His prayer consisted in His victory over death—His resurrection. In that he feared] RV 'for his godly fear,' lit. 'from His fear.' The statement that Christ 'was heard from His fear' is taken by some as a pregnant construction equivalent to 'was heard and delivered from His fear (of death).' But this sense of the word rendered 'fear' is unusual; it means reverence or piety; and if the interpretation of the prayer given above is accepted, Christ showed His godly fear in His submission, expressed in the words, 'Not My will, but Thine be done.'

8. Learned he obedience] The phrase does not imply any previous unwillingness to obey; but His obedience grew deeper and deeper, till it reached perfection on the Cross: cp. Luk_2:40; Php_2:8.

9. Being made perfect] see on Heb_2:10. Eternal salvation] as distinguished from the temporary deliverance from the results of sin effected by the Levitical Law: cp. Heb_9:12.

11-14. The author recognises the difficulty of his subject, and breaks off to deplore the inattention and childish ignorance of his readers. But he feels that not to advance is to be in danger of going back, and therefore, while encouraging diligent progress, he points out the dreadful condition to which apostasy reduces men (Heb_6:1-12), and sets before them God's promise to Abraham, confirmed by oath, to persuade them to constancy (Heb_6:13-20).

12. For the time] i.e. considering the length of time they had been Christians: cp. Heb_10:32

Oracles of God] not, as commonly, the revelation contained in the OT., but the doctrines of the Christian faith. The 'first principles' are probably those enumerated in Heb_6:1, Heb_6:2.

Strong meat] RV 'solid food': cp. 1Co_3:1, 1Co_3:2.

13. Unskilful in] RV 'without experience of.' It is uncertain what precisely is meant by the word of righteousness. It may mean correct or rational discourse in general, or Christian truth in particular, or, since the same Gk. word means 'word' and 'reason,' something like 'the reason of the hope that is in' Christians may be implied.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

2. Real qualities of high priesthood exhibited in Christ, Heb_5:1-10.

1. For—St. Paul had introduced Jesus as high priest in Heb_4:14-16; he now proceeds to show what the qualities of a high priest are, (Heb_5:1-4,) and that those qualities belong pre-eminently to Christ, Heb_5:5-10.

Every high priest—In regard to the Jewish high priest consult our note, Mat_26:3. The meaning is, that being taken from… men, he acts for men; a man stands for men in sacerdotal duties toward God.

Gifts and sacrifices—Strictly, gifts would be any presentation made to God, and sacrifices would be slain animals, but the two ideas fused into each other in practice.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CHARACTER-FITNESS FOR HIGH-PRIESTLY WORK

CRITICAL AND EXEGETICAL NOTES

THE writer now fixes attention on the high-priesthood, shows what are its characteristic and essential features, and makes comparisons with, and in part contrasts with, the high-priesthood of Christ. His points are:

1. The priest was appointed for men; on behalf of, to superintend and direct the concerns which men have with God.

2. The priest, by reason of his own personal experiences of human infirmity, must be able to sympathise.

3. The priest could only be constituted such by Divine appointment. In showing that Christ is an abiding and all-sufficient High Priest and Saviour, the writer is led to speak of deep and difficult things, involving a very full and spiritual knowledge of the sacred word. He therefore stops in his argument to reprove the slowness and dulness of the spiritual understanding of those to whom he writes.

Heb_5:1. Taken from among men.—Or, “since he is taken.” There is no suggestion that Christ was not so taken. The expression simply means, “inasmuch as taken from men.” To this condition the eternal Word conformed by becoming incarnate. For men.—On men’s behalf; for the benefit of men (ὑπέρ). Not meaning “instead of.” Things.—τὰ πρὸς τὸν Θεόν: men’s religious concerns; such of them at least as deal with ceremonial relations, worship, and sacrifice. Gifts and sacrifices.—δῶρα καὶ θυσίας, thank-offerings, and sin- and trespass-offerings, the latter differing from the former in involving the life of a victim. In classical Greek the word “sacrifices” is only used to mean “slain beasts.” In Old Testament usage the term “gifts” included both unbloody and bloody offerings. All forms of offering had to be presented by the priest. So all forms of spiritual gift and sacrifice have to be presented by Christ as the great High Priest.

Heb_5:2. Have compassion.—μετριοπαθεῖν. The classical usage of this word is thus explained: The Stoics said man should be ἀπαθής, not subject to passions. The Platonists said man should be μετριοπαθής, moderate in affections, and not ἀπαθής. The use of the verb is peculiar to the New Testament. The leading idea of the word is to be moderate in our feelings and passions; here wisely restrained in dealing with those who err through ignorance. The word is found both in Philo and Josephus. Margin, “reasonably bear with”; R.V. “bear gently with.” Ignorant … out of the way.—R.V. “ignorant and erring.” Those whose burdens are sins of frailty, and those whose burdens are sins of wilfulness. Both classes seek and need the sympathy of the high priest. Himself also.—A frail man. Fellow-experience is the condition of all true help given to others. Those who have not themselves erred are proverbially harsh: ἀσθένεια here means moral infirmity, not the natural frailty of the physical system.

Heb_5:3. Reason hereof.—By reason of his own moral infirmity, which involves his own sin. Reference may be intended to the particular ceremonies of the Day of Atonement. (In Heb_7:26-28 the difference in this respect between the old high priest and Christ is presented.) He ought.—“He is bound not merely as a legal duty, but as a moral necessity.”

Heb_5:4. Unto himself.—The jealousy with which the high-priesthood was kept in the God-appointed family of Aaron is a remarkable feature of the old economy. Farrar quotes the following sentence from one of the Jewish Midrashim: “Moses says to Korah, ‘If Aaron, my brother, had taken upon himself the priesthood, ye would be excused for murmuring against him; but God gave it to him.’ ” See Numbers 16-18. R.V. gives the verse precisely, “And no man taketh the honour unto himself, but when he is called of God, as was Aaron.”

Heb_5:5. Glorified.—Did not claim honour for Himself (Joh_8:54; Rom_11:13). Begotten Thee.—As applied to an office, this means “exalted.”

Heb_5:7.—This and the two following verses illustrate Heb_5:2 in reference to Christ. “I. have shown you that a priest must have experience and fellow-feeling; our great High Priest has.” Days of His flesh.—As distinguished from His present day of glory. The special scene in the mind of the writer appears to be the agony in Gethsemane. That scene should be read in the light of this text. There can be no question about Christ’s having an actual experience of man’s inward soul-troubles. The difficulty of the verse is connected with the sentence, “and was heard in that He feared,” ἀπὸ τῆς εὐλαβείας; R.V. “having been heard for His godly fear”; “because of His reverential awe.” The words may mean, “because of His fear”; or, “on account of His fear”; or, “in respect of that which He feared.” Stuart prefers, “was delivered from that which He feared.”

Heb_5:8. Learned He.—Or, “He was subjected, though so exalted a personage, to learn experimentally, what it is to obey in the midst of sufferings.”

Heb_5:9. Made perfect.—In the sense of being adequately fitted for His work, and entirely competent to undertake it. Eternal salvation.—In the sense of being a continuous, abiding, perpetual, ever-working power to save and sanctify. The word “eternal” in the New Testament is often used as equivalent to “spiritual.” And the spiritual is necessarily the permanent.

MAIN HOMILETICS OF THE PARAGRAPH.—Heb_5:1-10

Qualifications of Priesthood.—The subject which mainly occupies the attention of this writer is introduced in Heb_4:14-16, which should properly begin chap. 5. The references to the Divine nature of Christ in chap. 1, and to the human nature of Christ in chap. 2, were introductory to the full consideration of the relation in which this Divine-human person stood to men, and of the office which He held in order to accomplish man’s full redemption. He was writing to Jews, who were not only familiar with the priestly system, but were hindered by their interest in its formality from apprehending its spiritual fulfilment in Christ. As the writer had both compared and contrasted Moses and Christ, giving all honour to Moses that was due to him, but giving the greater honour to Christ, so now he both compares and contrasts the older formal high priest and the new spiritual High Priest, giving honour to the old, while showing that, having fruitened in the new, it may be allowed to pass away. In the passage Heb_4:14-16 what is involved in the humanity and sinless experience in a sinful world of the new High Priest is stated in a general way. In the passage now before us the qualifications of the new High Priest are given more in detail, and with the qualifications of the Jewish priests in mind. The comparison of the Aaronical priesthood, as to dignity, duties, office, and utility, with that of Christ, and of their functions with His, makes up the body of the epistle, extending to Heb_10:18. Stuart gives the comparisons of the passage now before us thus: “

1. Every priest is appointed on behalf of men, in order that he may superintend and direct the concerns which men have with God, and may present their oblations and sacrifices before Him.

2. Every priest being himself ‘compassed with infirmity,’ is prepared by his own experience to sympathise with others in like condition; and because of his own sins and imperfections, it becomes his duty to offer expiatory sacrifices for himself as well as for them.

3. No priest appoints himself to the sacred office; his appointment is by Divine direction.” But the comparison may be somewhat more fully elaborated.

I. A necessary qualification of priesthood is a Divine call.—“No man taketh the honour unto himself, but when he is called of God, as was Aaron.” This is an appeal to the sentiment of the stricter Jews, who regarded with extreme jealousy the exclusive rights of the Aaronic priesthood. It alone was the appointment of God. It was an easy thing for an objector to distress the Jewish Christians by urging on their attention that Christ could have no claims to the high-priesthood, seeing that He belonged to the tribe of Judah, not to the tribe of Levi, and not in any sense to the Aaronic family. The answer is as simple as it is satisfactory. True, God appointed Aaron. True, no one can alter the appointment but He who made it. But God is not imprisoned in His own appointments. He can alter them if He wills so to do. His fresh appointments are as valid as His earlier ones. He has superseded the Aaronic priesthood. He has called Jesus to a permanent spiritual priesthood; and this the Scriptures plainly testify. Two passages are given, and these, according to Jewish principles of interpretation, would be regarded as fully satisfactory evidence. We should pay more heed to the evidence of the Incarnation, and of the Divine voice of attestation at our Lord’s baptism and transfiguration.

II. A necessary qualification of priesthood is gracious character.—The high priest ought always to have been the ideal good man of his generation—“who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity.” Our almost exclusive attention to the sacrificial side of priestly work has prevented our giving due heed to the priestly example and moral influence. A side-light is thrown upon it by the narrative of Hannah’s visit to the tabernacle. The high priest Eli noticed her, and felt it to be a part of his duty to reprove what seemed to be a fault in her. There can be no doubt that the high priests were the moral and religious advisers of the people. It was not only that the people inquired of God through the high priest, who had the oracle, they also sought advice from him in the difficulties and perplexities of their commonplace, everyday effort to live the godly life. It was absolutely essential therefore that he should have

(1) a gracious natural disposition;

(2) a wisely trained and cultured character; and

(3) the discipline of personal experience of the sorrows of human life. Grant this, and it may easily be shown that the Lord Jesus, as the spiritual High Priest, altogether surpasses any previous priest in this threefold qualification. In Him there was unusual natural power of sympathy; complete, all-round culture of character; and very full discipline through experience of suffering. “Having been made perfect, He became unto all them that obey Him the Author of eternal salvation.” Christ’s character is power.

III. A necessary qualification of priesthood is the discipline of experience.—Mention has been made of this in its relation to character; now we see it in relation to official duties. A man must know life, as it can only be known, by passing through its varied experiences, if he is to advise, convict, aid, or comfort his fellows. The tone on a man’s work is strangely changed when he has come through suffering. The older priests lived a family life through a great part of the year, and so shared common human experiences. If the veil were lifted from the first thirty years of our Lord’s life, we should probably be surprised to see how severe was the discipline of experience that He passed through. Two things are prominent in this passage:

1. Our Lord’s experience of prayer (Heb_5:7).

2. Our Lord’s experience of suffering (Heb_5:8).

IV. A necessary qualification of priesthood is a Divinely appointed order.—“Named of God a high priest after the order of Melchizedek.” A man called of God is not to be regarded as an independent man, who may carry out his priesthood in his own ways. He belongs to some order. But God has more than one order. All we have to be anxious about is, that the man should be in one of God’s orders. He has temporary orders, such as that of Levi; and He has permanent orders, like that of Melchizedek. He has hereditary orders, and orders of personal Divine call. This subject is treated more fully in a later chapter of the epistle.

In application show that the qualifications of priesthood are the qualifications of all who engage in the sacred ministry, and indeed of all who are endeavouring to serve others in the name of Christ.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb_5:1-10. Fitness of the High Priest.—The general idea of this passage has been thus given: “For as every human high priest shares the nature of those on behalf of whom he appears before God, and thus can be compassionate towards them; and, moreover, can only receive his appointment from God; so Christ is God-appointed. He has learned His obedience through sufferings, and, thus made perfect, is declared by God High Priest for ever.”

The Essence of Christianity.—Christianity is obedience to a Person, a Master, a Lord. Submission to Christ characterises the first act and the whole action of the spiritual life. Hence the necessary connection between faith and obedience. Whatever may have been the moral character previously, this is the uniform mark of those who are heirs of salvation, that they obey Christ with a direct conscious intention.

Heb_5:2. The Compassion of a Priest.—Farrar gives the following note, which is both suggestive and illustrative: “The word μετριοπαθεῖν means properly ‘to show moderate emotions.’ All men are liable to emotions and passions (πάθη). The Stoics held that these should be absolutely crushed, and that ‘apathy’ (ἀπάθεια) was the only fit condition for a philosopher. The Peripatetics, on the other hand,—the school of Aristotle—held that the philosopher should not aim at apathy, because no man can be absolutely passionless without doing extreme violence to nature; but that he should acquire metriopathy—that is, a spirit of ‘moderated emotion’ and self-control. The word is found both in Philo and Josephus. In common usage it meant ‘moderate compassion,’ since the Stoics held ‘pity’ to be not only a weakness but a vice. The Stoic ἀπάθεια would have utterly disqualified any one for true priesthood. Our Lord yielded to human emotions, such as pity, sorrow, and just anger; and that He did so and could do so, ‘yet without sin,’ is expressly recorded for our instruction.”

Heb_5:7. The Divine-human Model of Prayer.—R.V. “And having been heard for His godly fear.” There can be no doubt that the writer had chiefly in mind the scene of Gethsemane. But while the agonising prayer of our Divine Lord on that occasion is a model of some kinds of Christian prayer, it cannot be taken as a model of all kinds. It was a model of the prayer by the aid of which man brings his will into full accord with the Divine will; and so it was a prayer of preparation for doing high-priestly service. And this seems to be indicated by the form of the sentence given in the Revised Version. God’s recognition rested on the character of the suppliant, as shown in His supreme anxiety concerning God’s will, and in His readiness to undergo suffering in order to carry out, and so to glorify, the Divine will. “Having been heard for His godly fear.” That is the one feature of the scene of Gethsemane on which the writer fixes for his present purpose; and it is precisely to his point. He is dealing with the importance of character in a high priest, and with the sublime way in which the character of Jesus gave Him high-priestly power. A man’s intercession can be no mere perfunctory, official duty. It is the power of the man; it is the acceptableness—the representative acceptableness—of personal and gracious character. Gethsemane teaches us that a man must be in right mind-moods, and right heart-moods, if his prayer is to be heard and answered. And while this is true of man’s prayers for personal blessings, it is even more true of his intercessions. It is not merely a submissive mood that he must cherish. The Divine-human Model in Gethsemane has a more searching appeal to us than that. It is a submission which is seen to involve personal suffering and sacrifice. That alone reveals such a character, such a godly fear, as will ensure an intercessor’s prayers being heard. The character and quality of prayer is often dwelt on. We may “ask amiss.” But the character and right mood of him who prays is not so often commended to our attention. And just that is the gist of the example of intercessory prayer of our Divine-human Lord. He was what ensured the answer to His plea.

Heb_5:8-9. Learning the Obedience of Sonship.—An abstract relationship is of little interest apart from the fulfilment of those duties that are involved in the relationship. It is a comparatively unimportant thing that Christ stood in relation to God as a Son. It is a most important thing, a most powerful, effective, persuasive thing, that He showed and proved His Sonship in a life of obedience, which was fully tested by suffering.

I. This absolute fact about Christ—He is “the Son.”—“Though He were a Son.” That appears to be a fact of extreme plainness and simplicity; and yet the fiercest theological battles have raged around it. Is the Son-relation of Christ to God a relation that involves equality with God or subordination to Him? Must we think of His Sonship as an eternal relation which He sustained towards the Father before all worlds? or is it only the mode of His revelation to men, the aspect under which His mediatorship is presented, the relation demanded by the exigencies of human redemption? Such grave questions interest theologians, but if we could settle them we should not be satisfied. The Divine voice said, “This is My beloved Son, in whom I am well pleased.” We turn to the Man who was thus addressed; we watch His life; we observe His spirit and conduct, in order to find out the charms that lay in His Sonship. There is no term of relationship which can surpass in interest that of sons. God takes to represent Himself the highest, tenderest, and most affecting relationship into which His creatures can come. We do not read aright the story of Christ’s life on the earth, save as we discern, in it all, the exhibition and illustration of His Sonship, the obedience of the child, the devotion of the Son. This is the fact concerning Christ, He is a Son. But this fact must not stand alone. The Sonship must come out to view; it must be shown, tested, proved.

II. The trial, or proof, of His Sonship.—“Learned He obedience by the things which He suffered.” If this trial is to be of interest to us, and morally effective on us, it must be made in this our earthly sphere, and under our human conditions. If He be only the eternal Son, then there may have been expressions and testings of that Sonship in the “heavenly places”; but we could not apprehend those forms of testing, and we could feel but little impulse from their revelation to us. The whole fascination gathers round Christ, because He alone shows us perfect, Divine Sonship, lived out in human scenes, and under human conditions. Each relationship in which men stand has some one thing which is its essential feature and characteristic. The essential of kingship is the spirit of judgment; of fatherhood, loving authority; of motherhood, sacrificing affection; of sisterhood, thoughtfulness for others; and of sonship, obedience. We have no right to the name of son save as we obey. We take the life of the Lord Jesus, and search it, seeking for signs of that which we know to be the very essence of sonship, and we receive surprising impressions of the perfectness and Divine beauty of His obedience. He spoke the Father’s words; He did the Father’s works; He showed the Father’s spirit; He fulfilled the Father’s mission; He glorified the Father’s name. Watching that life of earnest, cheerful, hearty, loving obedience, who of us does not say, “We know now what sonship to God means, we feel now its transcendent charm and beauty”? But the obedience of sonship is no mere series of acts. It is that series of acts only as they are instinct with the spirit of obedience, done in the freeness of the will, under the impulse of the affection of the heart. A life full of obedient acts will never make or glorify a sonship, any more than a wealth of apples, tied on, can make a fruitful tree. They must be the utterances of the soul’s life in God. And the great charm of our Saviour’s life is this—His acts suffice to open and reveal to us a loving, devoted, obedient soul. But was that Sonship never tested or tried? Was it easy for Jesus to be good? Did He never know trial or temptation? Did His ship sail over the ocean of life all in fair weather? Did never one black cloud skirt the horizon for Him? Did never one storm-wind raise the tossing waves? If we had to say that Jesus knew no testings, then almost all the glory of Christ would, for us, fade away. His nearness, His brotherhood, would be gone. But suffering, tried, and tempted as He was, He is infinitely attractive to suffering, tried, and tempted men. How is it that suffering, here on earth, becomes such a testing and proving of obedience? In this—suffering provides a scene in which a conflict can be carried on between self-will and God’s will. Every scene of suffering in our life is really this—God providing a battle-ground in which the son in us may win a victory over the self. All suffering-times are represented in Gethsemane. Suffering of any kind is never pleasing to self. We shrink from it, resist it, mourn over it. Natural inclination never helps us to bear it. But the question is put to the son, “Can you bear this as duty? Can you master your own feeling, and bear it as your Father’s will?” The perfect Son, and all who catch His Spirit, answer “Yes,” and are obedient even unto death.

III. The proved, tested Sonship of Jesus becomes a mighty moral power on human hearts.—

1. There is nothing touches our hopefulness like it.

2. We soon get bewildered and agitated, wanting guidance as to what shall constitute the spirit and life of a son. Then we look to Christ, and see what sonship means; practically and plainly we discern how it works out in common life, how it acts even under the test of suffering.

3. It glorifies service, submission, obedience, ministry. Christ changes the very ground of our estimate of moral qualities; sets that first which was last, and that last which was first. The world-despised virtues of meekness, patience, dependence, submission, and obedience are lifted into the first place in our esteem; we see them to be the elements of a true and noble sonship; and the world-praised qualities of valour, and courage, and energy, and wisdom, and genius go for evermore into a second place; they are only the elements of a true and noble manhood.

4. And the proved Sonship, shown in obedience, tested in suffering, is a secret of our Lord’s saving power—His power to deliver men from their sins, their sin, and their self: His own beautiful Sonship touching, quickening theirs; finding them out in their wandering, prodigal misery, and wakening in their lost souls the cry of the child, “I will arise, and go to my Father.” Shown to be obedient, even through suffering, He, “being made perfect, becomes the Author of eternal salvation unto all them that obey Him.”

Heb_5:9. Eternal Salvation.—It is not possible to limit the meaning of the word “eternal” to the time figure that is in it, and then intelligently apply the word to the various things to which the Scripture writers apply it. Putting their references and associations before us, we cannot but be impressed by the necessity for finding some less limited connotation for the term. It will increasingly come to us that we use the term “spiritual” very much as Scripture writers used “eternal.” They spoke of “heaven” and the “heavenly,” and we understand them to mean the other, unseen, spiritual world. We know they did not mean a place, a local habitation. In the same way they spoke of “eternal” things, and we know that they meant “otherwise” things, immaterial things, spiritual things, things related to the real life of the souls that we are. Thus we find the following associations of the word “eternal” (there are more if we take the answering word “everlasting”): “Eternal God,” “eternal excellency,” “eternal condemnation,” “eternal sin” (R.V.), “eternal power,” “eternal weight,” “eternal house,” “eternal purpose,” “eternal King,” “eternal glory,” “eternal salvation,” “eternal judgment,” “eternal redemption,” “eternal Spirit,” “eternal inheritance,” “eternal fire,” “eternal life.” In many cases it is absolutely necessary to put some special meaning to the term, if the time limitation is in any way to be preserved. Take two illustrative cases. Sin is an act, and in its very nature temporary. To say “eternal sin” must be made to mean a continuous and unchanging bad mood of man, a continuous state of sinfulness. But our Lord was speaking of an act, the act of blasphemy against the Holy Ghost, and that is a spiritual sin, a sin of our spirit, against the great Spirit. So with “eternal judgment.” The word may be applied to the consequences of judgment, but the judgment as an act is temporary. So “eternal salvation” is not persistently continuous salvation. What Christ gained power to give us was soul salvation, spiritual salvation: that is continuous by its very nature.

Christ Perfect.—The Greek word translated “perfect” was used among the heathen in a specific sense: for instance, one thoroughly initiated into the arcana or other mysteries was called “a perfect man.” The meaning was not morally or personally perfect, but thoroughly acquainted with all the facts and mysteries of the caste or service. Now Christ was made perfect by being made thoroughly acquainted with human nature in every point, even to its lowest depths, which needed thirty-three years of the Son of God to fathom it.—Dr. Cumming.

ILLUSTRATIONS TO CHAPTER 5

Heb_5:1. Sacrifice.—Amidst the various elements of worship which were to be carried on in and around the tabernacle, the most conspicuous was, so far as we can judge, peculiarly fitted to the mind of an Arabian tribe. We may indulge in philosophical or theological speculations concerning the institution of sacrifice, but historically (and this is the only point of view in which we are now to consider it) we cannot overlook its adaptations to the peculiar period of the Israelites’ existence in which we find it first described at length. Some of the forms are identical with those of Egypt and of India. But it is remarkable that the institution (taken in its most general aspect), after having perished everywhere else among the worshippers of one God, still lingers among that portion of the Semitic nations which more than any other represents the conditions of Israel at Sinai. Extinct almost entirely in the Jewish race itself, it is still an important part of the worship of the Bedouin Arabs. In the desert of Sinai itself sacrifice is almost the only form which Bedouin religion takes, at the chief sanctuary of the peninsula, the tomb of Sheykh Saleh, and on the summit of Serbal. When Burckhardt wished to penetrate into the then inaccessible fastness of Petra, the pretext which afforded him the greatest security was that of professing a desire to sacrifice a goat at the tomb of Aaron.—Dean Stanley.

Heb_5:9. Learning Obedience.—An American writer tells a story of the veteran General Sumner at the battle of Antietam. His son, young Captain Sumner, a youth of twenty-one, was on his staff. The old man calmly stood amidst a storm of shot and shell, and turned to send him through a doubly raging fire upon a mission of duty. He might never see his boy again, but his country claimed his life; and, as he looked upon his young brow, he grasped his hand, encircled him in his arms, and fondly kissed him. “Good-bye, Sammy!” “Good-bye, father!” And the youth, mounting his horse, rode gaily on the message. He returned unharmed, and again his hand was grasped with a cordial, “How d’ye do, Sammy?” answered by a grasp of equal affection.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

II

Christ has the characteristic of a High-Priest primarily by His capacity to sympathize with human weakness.

Heb_5:1-3

1For every high priest [being] taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices1 for sins: 2Who can have compassion on the ignorant, and on them that are out of the way [being able to deal tenderly with the ignorant and erring]; for that he himself also is compassed with infirmity.3And by reason hereof [on account of it]2 he ought [is obliged], as for the people, so also for himself,3 to offer for4 sins.

[Heb_5:1.—Λαμβανόμενος, not taken=who is taken, as if applying to that particular class of high-priests that are taken from among men, in antithesis to Christ; but being taken, as a universal and indispensable attribute of high-priests, viz., that they be taken from among men, and an attribute, therefore, which must be shared by Christ.—ὑπὲρ ἀνθρώπωυ, on behalf of men.

Heb_5:2.—μετριοπαθεῖν, not exactly have compassion upon, but, “deal moderately, and hence tenderly with;” Moll, das richtige Mass im Mitleiden einhalten.—τοῖς ἀγνοοῦσιν καὶ πλανωμένοις, on the ignorant and erring, or straying. The (Gr. Art. not repeated; hence both participles belong to the same subject.

Heb_5:3.—ὀφείλει, ought, i. e., is bound, is under obligation.—καθώς, according as, marking equality of relations.—K.].

EXEGETICAL AND CRITICAL

Heb_5:1. For every high priest—relating to God—The position of the words forbids our connecting the participle λαμβανόμενος immediately with the subject=every high-priest who is taken (Luth., etc.)—as if the purpose were to contrast with the heavenly, the earthly high-priest; but requires it to be taken predicatively, as expressing the first requisite of every high-priest, viz., that He, as being taken from men, be appointed as religious mediator in behalf of men. Nor is any such contrast of Christ with the human high-priest, expressed as to warrant the interpolated idea of Thol.: “While Christ, through the compassion and sympathy to which His susceptibility to temptation has given rise, becomes (according to Heb_2:17) a faithful high-priest (πιστὸς ἀρχιερεύς), the human high-priest, by that liability to temptation which passes over into actual sin, is moved to indulgence toward his partners in guilt, and a prompt and willing exercise of his mediatorial office.” Of a contrast between the pure sympathy of Christ and the over indulgence of the earthly high-priest, there is not the slightest trace; on the contrary, the sympathy previously ascribed to Christ, was regarded as the most immediate proof of His fitness for the high-priestly office, and as such introduced with a γάρ. Καθίσταται is not middle, but passive, and τὰ πρὸς τὸν θεόν is not an Accusative of the object (Calv.), but (as Heb_2:17) a sort of adverbial or absolute Accusative.

Heb_5:2. That he may offer—for sins—Although δῶρα denotes, Gen_4:4; Lev_1:2-3; bloody sacrifices, and θυσίαι, Gen_4:3; Gen_4:5; Exo_2:1; Deu_5:15, those which are bloodless, still the combination, δῶρά τε καὶ θυσίαι, points here, as Heb_8:3; Heb_9:9, to the well-known distinction between offerings made without bloodshed (expressed by δῶρα, gifts), and those which require the shedding of blood (expressed by θυσίαι, sacrifices). The words περὶ ἁμαρτιῶν belong neither to θυσίαι alone (Grot., Beng., etc.), nor to both nouns conjointly, but to the verb προσφέρῃ, indicating that the high-priestly offerings in question—for those of priests in general are not here referred to—in which may be included gifts, may be conceived as expiatory. The author is stating precisely the purpose of the high-priest’s religious ministry and mediation.

As one who can deal gently, etc.—Μετριοπαθεῖν, is a term that past over (Diog. Laert. vit. phil. 5:31) from the School of the Peripatetics into general use, and which has a double contrast, on the one hand, with the ἀπάθεια, passionlessness, which the Stoics demanded of the wise man, and on the other, with excess of passion (πάθος) in those who were passionately excited. It is commonly understood, in too narrow a sense, of moderation in anger, and of indulgence and gentleness toward the short-coming; for it applies, in general, to the preserving of the proper mean in our emotions, and hence in the case of sufferings denotes stead fastness. This quality was specially necessary for the high-priest; for all crimes, without distinction, could not be equally expiated by sacrifices. On the one hand, therefore, he must not allow himself to be moved by false sympathy to unwarranted offerings, nor, on the other, to be provoked by the constantly recurring demands for intercession and sacrifice, to impatience and hard-heartedness. Wilful and determined transgression of the law demanded even still the infliction of the appointed punishment. For sins that were committed בִּיַד רָמָה, with upraised hand, i.e, in a spirit of haughty violence and insolent defiance of the law of God, the offender was to be cut off from the congregation by death, Lev_4:13 ff.; Num_15:22 ff. Sins, on the other hand, which were committed in error (בִּשְׁגָגָה), so that in the moment of their commission there was but an indistinct consciousness of their nature, admitted expiation by sacrifice. The subject of expiation must then take the victim to be offered from his own possessions, and bring it to the priest who put it to death as a substitute for its owner, after previously ascertaining whether the offence in question fell under the above mentioned category. The expression, τοῖς ἀγνοοῦσι καὶ πλανωμένοις, is, however, by no means to be restricted to men who have committed unwitting and involuntary offences; for, on the great day of Atonement, even sins which were not committed thus in error (בִּשְׁגָגָה), and which admitted in the course of the year no expiatory sacrifice, could, under the condition of repentance, receive expiation. Those persons, therefore, are intended, who, in distinction from the impious mockers at the law, disregarded, in their natural and hereditary sinfulness, the Divine will, and by yielding to temptation, fell into error.

Heb_5:3-4. Since he himself is compassed with infirmity—offerings for sin.—Ἀσθένεια is here, as at Heb_7:28, that native moral weakness with which man is encompassed not so much as by a garment (Lün.), as by light, or by the skin, so that he can in no condition of earthly life be conceived as separated from it. The classical form περίκειμαί τι (found elsewhere in the New Testament only Act_28:20), expresses admirably this condition, so entirely independent of human will. Ὀφείλει points not exclusively to the legal requisition (Böhm., Hofm.), and not exclusively again to a moral necessity, which lies in the very nature of the case, as springing from the like state of infirmity, (Bl., Lün.). Both are blended in the conception of the author (Del.). For not only does the law take for granted (Lev_4:3-12) that the high-priest may also in the course of the year find himself under a necessity of offering sin offerings for himself, but on the great festival of atonement, the high-priest, after accomplishing the customary morning sacrifices, was obliged to lay aside the so-called golden garments, and in simple priest’s clothes, yet of Pelusian linen, descend from the bathing apartment into the inner fore-court, there lay his hands on the bullock that stood as a sin offering between the court of the temple and the altar of burnt offering, and offer intercessory prayers, first for himself and his house, then for the entire priesthood, and finally for all Israel; prayers which Del. in his history of Jewish poetry, p. 184, 185, has given and explained. The first prayer of intercession ran thus: O Jehovah, I and my house have trespassed, have done wickedly, have committed sin before Thee. O, in the name of Jehovah (according to another reading, O Jehovah) expiate, I pray Thee, the trespasses and the evil deeds and the sins where-with I have trespassed, and have sinned against Thee, I and my house, as written in the law of Moses Thy servant; “For on this day will he make an atonement for you, to cleanse you: from all your sins shall ye be clean before Jehovah,” (Lev_16:30). It was only as having himself received expiation that the high-priest could make atonement for the priesthood and the congregation according, to the principle: Let an innocent person come and make expiation for the guilty, and not a guilty person come and make expiation for the guiltless. Προσφέρειν stands absolutely as at Luk_5:14; Num_7:18; comp. Reiche Comm. Crit. III. 35.

DOCTRINAL AND ETHICAL

1. The idea of the Priesthood is that of a religious mediation, which, culminating in the High priesthood, concentrates itself in sacrifice, and receives, according to the special character of the religion, its peculiar expression, but reaches in Christianity its adequate realization.

2. Among sacrifices, those which relate to the restoration of that fellowship of man with God, which sin has interrupted, are of the greatest importance; inasmuch as the religious life of the human race in its actual course turns upon, and as it were revolves about, the realization of the atonement, as about its central point in the mutual relations of sin and grace.

3. The institution of the priestly office therefore originates in the necessities of men who are to be reconciled to God. But for this reason again the priests themselves are taken from men, inasmuch as any genuine intercession with God requires that they know, from their own experience, the necessities of sinful men. But from this again it necessarily follows, that they are under obligation to offer expiatory sacrifices, not merely for others, but also for themselves, until the appearance of the sinless High-priest, Jesus Christ.

HOMILETICAL AND PRACTICAL

Our condition summons us primarily; 1, to the humble confession of our sinfulness and weakness; 2, to a, fitting sympathy with the erring and sinful; 3, to the conscientious employment of the appointed means of grace.—True sympathy springs from a perception of our own liability to transgression, and qualifies us for a consoling ministry.—The office which is committed to us does not free us from the sin which cleaves to men generally; but it entrusts to us the means of reconciliation to be impartially applied in the conscientious exercise of our office.

Starke:—An evangelical teacher, although he walks worthily of the Gospel, must still, in the proper estimate of his own weaknesses, deal with all sinners, in the midst of severity, with tender sympathy and love, by which he will find all the happier entrance into the consciences of his hearers (2Ti_2:24).—The priesthood is certainly to be respected, and they who are called to it are to be honored; but they are not to be too highly and sacredly regarded; for they are also encompassed with infirmity, and are obliged, in due order, to pray as well for the forgiveness of their own sins, as of those of others. (2Co_4:7).

Rieger:—God has, even from ancient times, foreshadowed the blessings and the consolations which we have to enjoy in a high-priest, and in the access to God, which is obtained by means of him. It is a feature of the good and gracious counsel of God, that He takes from the midst of men those whom He deems worthy of this calling and employment. For those who are taken, it is an admonition that, apart from that which their office assigns to them, they are in like circumstances with their brethren; and, for those whom they are to serve in their ministry, it is surely encouragement that to some in their midst, freedom to draw near to God has been thus largely opened.—Such a High-priest taken from among men, had thus no ground of self-complacency to exalt Himself above others; but rather to exercise a sympathizing and gentle spirit toward all, and to be well aware of the two abiding sources of sin, viz: ignorance and error.

Heubner:—The need of a priestly office manifests itself in all religions and among all nations. This should make us give attention to the genuine priest.—The office of priest is not instituted for his own sake, but for the sake of others. He is to be a leader of others to God, and his sacred service should be to him a pleasure.—A sympathizing heart, love, is the most indispensable quality of a priest. He is to know men, their weakness, their deficiency, and this should make him sympathizing and attentive; and he should reflect upon his own weakness, in order to become the more patient. Lowliness and self abasement make us sympathizing.

Footnotes:

[1]Heb_5:1.—The lect. rec. δῶρά τε καί, has the sanction of Sin., A. C. D.*** E. K. L., and all the minusc.

[2]Heb_5:3.—Instead of διὰ ταύτην, should be read with Sin. A. B. C* D* 7, 80, δι’ αὐτήν. [This is intrinsically better, as the unemphatic αὐτήν, it, suits better than ταύτην, this, with the incidental and parenthetical character of the verse.—K.].

[3]Heb_5:3.—The lect. rec., ἑαυτοῦ, is found in Sin. A. C. D.*** E. K. L., and in nearly all the minusc.

[4]Heb_5:3.—Instead of ὑπὲρ ἁμαρτιῶν, περὶ ἁμ. is, after Sin. A. B. C.* D.* 17, 31, 47, 73, 118, approved by Griesb., and received by Lach. and Tisch.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 5

1. What the High Priest is and represents (Heb 5:1-4)

2. The fulfillment in Christ made High Priest (Heb 5:5-10)

3. The spiritual condition of the Hebrew-Christians (Heb 5:11-14)

Heb 5:1-4

In developing the priesthood of Christ and showing how it excels the earthly priesthood and is more glorious than the priesthood of Judaism, the principles of priesthood of the levitical system are first stated. Upon this follows the comparison of the priesthood of Christ with that of Aaron. The transcendent priesthood of Christ is thus established by this contrast. These opening verses have nothing to do with our Lord. They show how the high priest was taken from among men and being merely a man who was to exercise forbearance toward the ignorant, himself clothed with infirmity, he was obliged not alone to offer sacrifices for the sins of the people, but also for himself. This can, of course, never apply to the Lord Jesus Christ, inasmuch as He is sinless. He therefore cannot be meant in these introductory words of this chapter. And the earthly priests did not take this honor to themselves. God’s call was necessary.

Heb 5:5-10

How the priesthood, foreshadowed in Aaron, was first of all fulfilled in Christ is the theme of this section. Here we have His call to be priest. “So Christ also hath not glorified Himself to be made an high priest; but He that said unto Him, Thou art My Son, today I have begotten Thee” (Psa 2:1-12). As He saith also in another place, “Thou art a priest forever after the order of Melchisedec” (Psa 110:1-7). His call from God is to be King-Priest. The second psalm reveals Him as Son of God, King to be enthroned and to rule over the nations, and He is priest after the order of Melchisedec. This name is here mentioned for the first time. His Melchisedec priesthood the Spirit of God unfolds fully in the seventh chapter. The call of Him is according to the eternal purposes of God. He came to offer Himself as the sacrificial Lamb on the cross. This was indicated when He went into Jordan, baptized by John. It was then that the Father’s voice was heard declaring His sonship. He had to pass through death and rise again to be the priest after the order of Melchisedec.

His suffering and death are therefore next mentioned in these verses: “Who in the days of His flesh having offered up prayers and supplications with strong crying and tears to Him who was able to save Him out of death and having been heard for His godly fear, though He were a Son, yet learned He obedience by the things which He suffered.” These words refer chiefly to the portal of the cross, Gethsemane. There He prayed with strong crying and tears, alone with His Father in deepest agony, fallen on His face, and His sweat became as great drops of blood falling down on the ground. He went into all the anguish of death, deprecating the cup He had to drink, yet in meek and perfect submission. What a terrible weight was there upon His holy soul! And He was heard for His godly fear. He was saved, not from dying, for that would have left man in his sins and unredeemed; He was saved out of death. His prayer was answered by His resurrection. it was in that agony that He learned obedience. Though Son of God, He learned obedience from the things which He suffered. Having come to obey and to suffer (which as Son of God was unknown to Him), He obeyed in everything and submitted to everything. He did not save Himself, but drank the cup and died the sinner’s death.

What He is in resurrection, the results of His sacrificial death, are next stated. “And being made perfect, He became, unto all that obey Him, author of eternal salvation; being saluted (or welcomed by God) of God as high priest after the order of Melchisedec.” In the second chapter we saw that the captain of our salvation had to be made perfect through sufferings (Heb 2:10). Here we meet the same statement, that He has been made perfect. It means the completeness of His work through sufferings, in resurrection and heavenly glory. And through this finished work in which He was perfected as Saviour, He also became unto all that obey Him (all who believe on Him and own Him thus as their Saviour) the author of eternal salvation. Returning to glory, God saluted, or welcomed Him as priest after the order of Melchisedec.

Heb 5:11-14

Here another parenthesis begins which closes with the end of the sixth chapter. The seventh chapter resumes the instructions concerning Melchisedec and the priesthood of Christ. Their spiritual state was that of babes as still under the ordinances and requirements of the law. They clung to Judaism and could not fully break loose from the shadow things of their system. They were dull of hearing and while they ought to have been teachers (having believed in Christ) there was need of teaching them again what are the elements of the beginning of the oracles of God. They needed milk and were not fit for the “solid food.” They had not gone on in the gospel, into that maturity which the Holy Spirit has revealed as to the believer’s standing and perfection in Christ. As long as they were occupied with ordinances they were but infants and in danger of apostasy.

Ritualistic Christendom today corresponds to the state of many of these Hebrew-Christians of the first century, only ritualism is worthy of greater condemnation. The fearful evil of ritualism (Romish and so-called Protestant) is that it takes and imitates Jewish forms and ordinances and through these things sets aside and corrupts true Christianity. It is the bondage of the flesh.

(“We may observe that there is no greater hindrance to progress in spiritual life and intelligence than attachment to an ancient form of religion, which, being traditional and not simply personal faith in the truth, consists always in ordinances, and is consequently carnal and earthly. Without this people may be unbelievers; but under the influence of such a system piety itself--expressed in forms--makes a barrier between the soul and the light of God; and these forms which surround, preoccupy, and hold the affections captive, prevent them from enlarging and becoming enlightened by means of divine revelation. Morally (as the apostle here expresses it) the senses are not exercised to discern both good and evil” Synopsis of the Gospel.)

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Heb 5:1-10

Christ, as Son of man, called and perfected to be our High Priest.

I. The Jewish priesthood suffered from two essential defects, and was thus only a type and shadow of our Lord. (1) In the first place, the priests were as sinful as the people whom they represented. (2) The mediator ought not merely to be a perfect and sinless man, he ought also to be Divine, in perfect and full communion with God, so that he can impart Divine forgiveness and blessing. Only in the Lord Jesus, therefore, is the true mediation. And now that He has come and entered into the heavenly sanctuary as our High Priest, the word priest in the sense of sacerdotal mediator dare never be used any more.

II. The two qualifications of the Aaronic high priest, that he was from among men, and that he was appointed by God, were fulfilled in a perfect manner in the Lord Jesus. (1) The Aaronic high priest could have compassion on his fellow sinners, knowing and feeling his own infirmities. But this compassionate, loving regard for the sinner can exist in perfection only in a sinless one. The purer and higher the character, the quicker its penetration, and the livelier its sympathy. (2) Christ glorified not Himself to be made a High Priest. This is Christ’s glory, even as it is the reward of His suffering, that in Him we draw near unto the Father, and that from Him we receive the blessings of the everlasting covenant. He rejoices to be our High Priest. God called Him to the Priesthood. The glory of Christ is the result of His obedience, and the fruit of the experience of earth through which He went is His perfect sympathy with us, and His all-sufficient grace, which is able to uphold us in every trial, and to carry us safely through all our conflicts, and present us unblamable in body, soul, and spirit before the Father.

A. Saphir, Expository Lectures on the Hebrews, vol. i., p. 253.

References: Heb 5:1-11.—Homiletic Quarterly, vol. ii., p. 36. Heb 5:2.—Spurgeon, Sermons, vol. xxiv., No. 1407.

Heb 5:7

Irreverence.

"Was heard," the Greek text says, "from His reverence."

I. Irreverence is the not fearing, the not being awed into silence, the not bending of the knee, of the soul before Him in whom we live and move and have our being. And we see this evil spirit everywhere. We have seen it in the open profaneness of the scoffer at holy things. We have seen it in the insolent defiance of the "busy mocker," who asks, "Who is the Lord?" and "Where is the promise of His coming?" We can trace it, if we will look for it, in the lurking-dens of the heart, in the chambers of the imagery. Every movement of the mind concerning Providence, concerning duty, concerning revelation, is an irreverence if God is not remembered in it.

II. Whence comes this irreverence? It is easy to tell of some particular instances which assist, if they do not create, the irreverence of which we are speaking. (1) The first of these is levity. "They made light of it," says the Gospel. There was nothing which they could not twist into a subject for jesting. (2) A second ingredient in irreverence is vanity. A man must be humble who would be devout. The first condition of reverence is humility. Where this is not, vainly shall we look for the prayer, vainly for the acceptance, of Him who was heard in that He feared. (3) A third of these counteractions of reverence is excitement.

III. The battle against irreverence is one of detail. It is only by attention to particulars that it can be won. (1) Be reverent in worship. (2) Be reverent in speech. It is bad to have bad thoughts; it is worse to utter them. Worse, because then they infect others. Worse, because then we use speech, which is man’s glory, for the very purpose of doing God dishonour. (3) Be reverent, finally, in thought. There is a grace which we sometimes fear is dying out—could any grace quite die out?—in the Church of this latter day; and this is the grace of meditation. It is out of such communing that reverence springs, the worship of reverence and the speech of reverence, and the soul of reverence too. Without it there is no root to our religion; the growth is all outward; the world scorches it; "in the time of temptation it falls away."

C. J. Vaughan, University Sermons, p. 145.

References: Heb 5:7.—Spurgeon, Morning by Morning, p. 84; Homilist, 2nd series, vol. i., p. 97; Homiletic Quarterly, vol. i., p. 92; G. Matheson, Moments on the Mount, p. 204.

Heb 5:7-8

The Humiliation of the Eternal Son.

The chief mystery of our holy faith is the humiliation of the Son of God to temptation and suffering, as described in this passage of Scripture.

I. The text says, "Though He were a Son." Now, in these words, "the Son of God," much more is implied than at first sight may appear. We have, perhaps, a vague general notion that they mean something extraordinary and supernatural; but we know that we ourselves are called, in one sense, sons of God in Scripture. Moreover, we have heard, perhaps, that the angels are sons of God. In consequence, we collect just this much from the title as applied to our Lord, that He came from God, that He was the well-beloved of God, and that He is much more than a mere man. But when the early Christians used the title, "the Son of God," they meant, after the manner of the apostles when they used it in Scripture, all we mean in the creed, when, by way of explaining ourselves, we confess Him to be God from God, Light from Light, Very God, or True God, from True God.

II. The text goes on to say, "Though He were a Son, yet learned He obedience by the things which He suffered." Obedience belongs to a servant, but accordance, concurrence, cooperation, are the characteristics of a Son. Christ took on Him a lower nature, and wrought in it towards a will higher and more perfect than it. His suffering, temptation, and obedience must be understood not as if He ceased to be what He had ever been, but having clothed Himself with a created essence, He made it the instrument of His humiliation: He acted in it, He obeyed and suffered through it. Before He came on earth He had but the perfections of a God; but afterwards He had also the virtues of a creature, such as faith, meekness, self-denial. Before He came on earth He could not be tempted of evil; but afterwards He had a man’s heart, a man’s tears, and a man’s wants and infirmities. He possessed at once a double assemblage of attributes, Divine and human. Till we contemplate our Lord and Saviour God and man as a really existing being, external to our minds, as complete and entire in His personality as we appear to be to each other, as one and the same in all His various and contrary attributes, "the same yesterday, today, and for ever," we are using words which profit not.

J. H. Newman, Parochial and Plain Sermons, vol. iii., p. 156.

References: Heb 5:7-9.—R. S. Candlish, The Fatherhood of God, p. 353. Heb 5:7-10.—Spurgeon, Sermons, vol. xxxii., No. 1927.

Heb 5:8

Suffering the School of Obedience.

I. In His wisdom and power, God has laid even upon sorrow the destiny of fulfilling His purposes of mercy. In the beginning sorrow was the wages of sin, penal and working death; by the law of Christ’s redemption it is become a discipline of cleansing and perfection. God permits it still to abide in His kingdom, but He has reduced it to subjection. It is now changed to be a minister, not more of His severity than of His mercy. It is the discipline of saints, and the safest, though the austerest, school of sanctity; and that because suffering, or, as we are wont to say, trial, turns our knowledge into reality. When pain searches into the body or the spirit we feel as if we had awoke up to know that we had learned nothing really until now. All general truths speak to us with a particular meaning, and speak to us with a piercing emphasis.

II. Sufferings so put our faith on trial as to strengthen and confirm it. They develop what was lying hid in us, unknown even to ourselves. And therefore we often see persons, who have shown no very great tokens of high devotion, come out under the pressure of trials into a most elevated bearing. This is especially true of sickness and affliction. Not only are persons of a holy life made to shine with a more radiant brightness, but common Christians, of no note or visibleness, are changed to a saintly character. They wrestle with their trial, and will not let it go without a blessing; and thereby the gifts which lie enwrapped in a regenerate nature are unfolded into life and energy.

III. Once more: nothing so likens us to the example of Christ as suffering. The sorrows of the holiest minds are the nearest approaches to the mind of Christ, and are full of a meaning which is dark to us only from its exceeding brightness. And therefore, when we look at the sufferings of pure and holy minds, let us rather stand in awe, as being called to behold, as it were, a shadow of our Redeemer’s sorrows. Even with bleeding hearts and deep-drawn prayers for their consolation, let us try to believe that God is endowing them with surpassing tokens of love, and with pledges of exceeding glory.

H. E. Manning, Sermons, vol. i., p. 287.

References: Heb 5:8.—Spurgeon, Morning by Morning, p. 89. Heb 5:9. —Ibid., Sermons, vol. xx., No. 1172; E. Cooper, Practical Sermons, vol. i., p. 143. Heb 5:10.—J. Edmund, Christian World Pulpit, vol. iii., p. 200. Heb 5:11-14.—Homiletic Quarterly, vol. ii., p. 37.

Hebrews 5:11-6:3

Growth in Grace and Knowledge.

I. The comparison between a newly-converted man and a babe is, like all comparisons, imperfect. For, in one sense, a Christian is born by the Holy Ghost full-grown, as Adam came into the world a perfect man. The babe in Christ learns very easily and very rapidly. He delights in the Word; he is humble and tender; he does not resist truths which condemn the flesh and correct our waywardness; he is unworldly, heavenly-minded, and nine-tenths of the Bible become clear when we are willing to deny ourselves, and take our cross and follow Jesus.

II. It is not that there is a higher truth or life for the older Christians. There are no doctrines more profound than those which are preached when Christ’s salvation is declared, and to which they who are more advanced are admitted, as to an esoteric wisdom. All our progress consists in learning more fully the doctrine which at first is preached unto us. The strong meat, the doctrine of Christ’s high priesthood in Heaven, is also milk, pure and nourishing, simple, and only received by the childlike heart; whereas pride and ambition often call speculative and unprofitable discussions strong meat, though they are of no use to the spiritual man, but minister only unto strife and the exaltation of the flesh.

III. The Christians were to show (1) repentance from dead works and faith towards God. (2) The doctrine of baptism and of the laying on of hands is given. (3) Intimately connected is the doctrine of resurrection and eternal judgment. The germ of all truth is contained in these elementary doctrines. There is a simplicity which is the result of full and profound knowledge, of varied experience and conflict; a simplicity which is the indication of abundance and depth, which is the result of meditation, prayerfulness, and a humble walk with God.

A. Saphir, Lectures on Hebrews, vol. i., p. 278.

References: Heb 5:12-14.—H. W. Beecher, Christian World Pulpit, vol. iii., p. 282. Heb 5:14.—Spurgeon, Sermons, vol. ix., p. 506; H. W. Beecher, Christian World Pulpit, vol. xii., p. 301. Heb 5:11-14.—Homilist, 2nd series, vol. iv., p. 515.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Hebrews Chapter 5

The epistle then develops the priesthood of the Lord Jesus, comparing it with that of Aaron; but, as we shall see, with a view to bring out the difference rather than the resemblance between them, although there is a general analogy, and the one was a shadow of the other.

This comparison is made in Heb 5:1-10. The line of argument is then interrupted, though the ground of argument is enlarged and developed, till the end of chapter 7, where the comparison with Melchizedec is pursued; and the change of law, consequent on the change of priesthood, is stated, which introduces the covenants and all that relates to the circumstances of the Jews.

A priest then as taken from among men (he is not here speaking of Christ, but of that with which he compares Him) is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; he is able to feel the miseries of others because he is himself compassed with infirmity, and offers therefore for himself as well as for the people. Moreover no one takes this honour to himself, but receives it, as Aaron did, being called of God. The epistle will speak farther on of the sacrifice-here of the person of the priest, and of the order of the priesthood.

So that Christ glorified not Himself to become a High Priest. The glory of His Person, manifested as man on the earth, and that of His function, are both of them plainly declared of God: the first, when He said, “Thou are my Son, this day have I begotten thee” (Psa 2:1-12); the second, in these words, “Thou art a priest for ever after the order of Melchizedec.” (Psa 110:1-7) Such then in both personal and official glory is the High Priest , the expected Messiah, Christ.

But His glory (although it gives Him His place in honour before God, and consequent on redemption, so that He can undertake the people’s cause before God according to His will) does not bring Him near to the miseries of men. It is His history on earth which makes us feel how truly able He is to take part in them. “In the days of his flesh,” that is , here below, He went into all the anguish of death in dependence on God, making His request to Him who was able to save Him from it. For, being here in order to obey and to suffer, He did not save Himself. He submitted to everything, obeyed in everything, and depended on God for everything.

he was heard because of His fear. It was proper that He who took death on Himself, as answering for others, should feel its whole weight upon His soul. He would neither escape the consequences of that which He had undertaken (compare chapter 2), nor fail in the just sense of what it was thus to be under the hand of God in judgment. His fear was His piety, the right estimation of the position in which sinful man was found, an what must come from God because of it. For Him however to suffer the consequences of this position was obedience. And this obedience was to be perfect, and to be tried to the utmost.

He was the Son, the glorious Son of God. But thought this was so, He was to learn obedience (and to Him it was a new thing), what it was in the world, by all that He suffered. And, having deserved all glory, He was to take His place as the glorified Man-to be perfected; and in that position to become the cause of eternal salvation (not merely temporal deliverances) to them that obey Him; a salvation which taken in consequence of His work of obedience, saluted by God as “High Priest after the order of Melchizedec.”

That which follows to the end of chapter 6 is a parenthesis which refers to the condition of those to whom the epistle is addressed. They are blamed for the dullness of their spiritual intelligence, and encouraged at the same time by the promises of God; the whole with reference to their position as Jewish believers. Afterwards the line of instruction with regard to Melchizedec is again resumed.

For the time, they ought to have been able to teach: nevertheless they needed that some one should teach them the elements of the oracles of God-requiring mild instead of meat.

We may observe that there is no greater hindrance to progress in spiritual life and intelligence than attachment to an ancient form of religion, which, being traditional and not simply personal faith in the truth, consists always in ordinances, and is consequently carnal and earthly. Without this people may be unbelievers; but under the influence of such a system piety itself-expended in forms-makes a barrier between the would and the light of God: and these forms which surround, preoccupy, and hold the affections captive, prevent them from enlarging and becoming enlightened by means of divine revelation. Morally (as the apostle here expresses it) the senses are not exercised to discern both good and evil.

But the Holy Ghost will not limit Himself to the narrow circle and the weak and futile sentiments of human tradition, nor even to those truths which, in a state like this, one is able to receive. In such a case Christ has not His true place. And this our epistle here develops.

Milk belongs to babes, solid food to those who are of full age. This infancy was the soul’s condition under the ordinances and requirements of the law. (Compare Gal 4:1, seqq.) But there was a revelation of the Messiah in connection with these two states-of infancy and of manhood. And the development of the word of righteousness, of the true practical relationships of the soul to God according to His character and ways, was in proportion to the revelation of Christ, who is the manifestation of that character, and the center of all those ways. Therefore it is that, in Heb 5:12-13 the epistle speaks of the elements, the beginning , of the oracles of God, and of the work of righteousness; in Heb 6:1, of the word of the beginning, or of the first principles, of Christ.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

5:1-10 This section addresses the appointment of the Son of God as a superior High Priest. The focal text is Ps 110:4, which reveals God’s oath that the Son would be a priest forever in the order of Melchizedek.

5:1 Every high priest: This phrase introduces requirements for high priests in general. • a man: The high priest was one of the people, so Jesus had to become human (see 2:17-18). • A second requirement for high priests was that they would represent other people by offering sacrifices on their behalf (7:25-28). Only the high priest could offer the sacrifice on the Day of Atonement (Exod 29; Lev 16:1-25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 5:1. Πᾶς) Every priest of the house of Levi. An antithesis to Christ; for the apostle is speaking of the Levitical priesthood, Heb 5:1-3: and the Apodosis is not added, because it is included (contained virtually) in the antecedent observations. But in Heb 5:4, there is a Protasis in a new part of the comparison with the Apodosis subsequently following it. This is the sum. Whatever is excellent in the Levitical priests, that is in Christ, and indeed in a more eminent degree; whatever is defective in them, that however is also in Christ.—ἐξ ἀνθρώπων λαμβανόμενος, taken from among men) A part of the predicate. Before they were taken, they were evidently of the same condition.—ὑπὲρ, for) from among men, for men, an elegant (neat) expression.—καθίσταται, is ordained) The present; is usually ordained.—τὰ πρὸς τὸν Θεὸν, in things pertaining to God) So the LXX., Deu 31:27.—δῶρα, gifts) referring to things without life.—θυσίας ὑπὲρ ἁμαρτιῶν, sacrifices for sin) consisting of animals.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_5:1-2. Justification of the δύνασθαι συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, Heb_4:15, as a necessary qualification in the case of Christ, since it is an indispensable requirement even in every earthly high priest. γάρ does not glance back to Heb_4:16, as is maintained by Hofmann (Schriftbew. II. 1, p. 395) and Delitzsch. for Heb_5:1-3 can in point of contents be taken neither as enforcement nor as elucidation of the admonition, Heb_4:16. The supposition of Hofmann and Delitzsch, however, that γάρ logically controls the whole section, Heb_5:1-10, is arbitrary, inasmuch as Heb_5:4 ff. is logically and grammatically bounded off from Heb_5:1-3, and the assertion that the aim in the section, Heb_5:1-10, is to enforce the exhortation, Heb_4:16, by a reminder of the nature of the high-priesthood of Jesus, how on the one hand it bears resemblance to that of Aaron, and on the other hand to the priesthood of Melchisedec (Hofmann), or of the blending of Aaronitic humanity (tenderness) with the Melchisedecian dignity in the person of Jesus (Delitzsch), is entirely erroneous; because, Heb_5:5-10, Aaron and Melchisedec are not yet at all distinguished from each other as the lower and the higher; but, on the contrary, this relationin which the one stands to the otheris for the present left wholly in abeyance, and all that is insisted on is the fact that Christ, even as Aaron, was called by God to the high-priesthood, and that a high-priesthood after the manner of Melchisedec.

πᾶς] refers, as is evident from ἐξ ἀνθρώπων λαμβανόμενος, and from Heb_5:3, to the earthly, i.e. the Levitical, high priest. Wrongly, because going beyond the necessity of the case and the horizon of the epistle, Grotius (comp. also Peirce): Non tantum legem hic respicit, sed et morem ante legem, quum aut primo geniti familiarum aut a populis electi reges inirent sacerdotium. But neither is ἐξ ἀνθρώπων λαμβανόμενος a part of the subject (every high priest taken from among men, in opposition to the heavenly One; Luther, Seb. Schmidt, Wittich, Akersloot, Peirce, Wetstein, Chr. Fr. Schmid, Storr, Abresch, Kuinoel, Paulus, Stengel, comp. also Tholuck).for then the order πᾶς γὰρἐξ ἀνθρώπων λαμβανόμενος ἀρχιερεύς would have been chosen,nor is it intended to lay stress upon the phenomenon, in itself remarkable, that the high priest has to represent men, who are thus his equals, in their relation to God (Hofmann, Schriftbew. II. 1, p. 396, 2 Aufl.),for thereby a reference altogether foreign to the connection is introduced, and the thought thus presupposed is itself a singular one, because, so far from its being remarkable, it is, on the contrary, natural and appropriate that like should be represented by its like; it would be remarkable and unnatural if, for instance, a man should represent angels,but it contains a note of cause to ὑπὲρ ἀνθρώπων καθίσταται. The twice occurring ἀνθρώπων stands full of emphasis, and presents a correspondence between the two. By the ἐξ ἀνθρώπων λαμβανόμενος the ὑπὲρ ἀνθρώπων καθίσταται is explained and justified. For the very reason that the high priest is taken from among men, is he also appointed or installed in his office as mediator with God.

καθίσταται] not middle, so that τὰ πρὸς τὸν θεόν were accusative of object thereto (Calvin: Curat pontifex vel ordinat, quae ad Deum pertinent; Kypke), but passive, so that τὰ πρὸς τὸν θεόν, as Heb_2:17, is to be taken as an accusative absolute.

ἵνα κ.τ.λ.] epexegetic amplification of ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν.

δῶρα[קָרְבָּן מִנְחָה] and θυσίαι are properly distinguished as gifts and sacrifices of every kind, and bloody sacrifices. The distinction, however, is not always observed. Comp. e.g. LXX. Lev_2:1 ff., Num_5:15 ff., Gen_4:3; Gen_4:5, where θυσία is used of unbloody sacrifices; and Gen_4:4, Lev_1:2-3; Lev_1:10, al., where δῶρα is used of bloody sacrifices. In our passage the author has, without doubt, specially the bloody sacrifices in mind; as, accordingly, in the course of the epistle he opposes the sacrifice presented by Christ to the Levitical victims in particular.

ὑπὲρ ἁμαρτιῶν] i.e. for the expiation thereof. It belongs not merely to θυσίας (Grotius, Limborch, Bengel, Dindorf) or to δῶρά τε καὶ θυσίας (Owen, Alford), but to the whole clause of the design.

Heb_5:2 is to be coupled with Heb_5:1 without the placing of a comma, in such wise that the participial clause: μετριοπαθεῖν δυνάμενος, connects itself immediately with the preceding clause of the design. The purpose of the author is not to mention the bare fact that the high priest presents gifts and sacrifices for the expiation of sins, but to dwell on the fact that he presents them as one who is capable of μετριοπαθεῖν.[71] ΜΕΤΡΙΟΠΑΘΕῖΝ ΔΥΝΆΜΕΝΟς is therefore neither to be resolved into ἽΝΑ ΔΎΝΗΤΑΙ ΜΕΤΡ. (Heinrichs), nor is it connected, by reason of a negligent participial construction, like ΛΑΜΒΑΝΌΜΕΝΟς with ἈΡΧΙΕΡΕΎς (Stengel), nor is it added merely appendicis loco (Böhme).

ΜΕΤΡΙΟΠΑΘΕῖΝ] stands not in opposition to ΣΥΜΠΑΘῆΣΑΙ, Heb_4:15, for the indication of a difference between the human high priest and the divine one (Tholuck); it is not, however, identical in meaning with ΣΥΜΠΑΘΕῖΝ (Oecumenius, Calvin, Seb. Schmidt, Baumgarten, Semler, Storr, Abresch, al.), but expresses a kindred notion. It is by virtue of its composition equivalent to μετρίως or ΚΑΤᾺ ΤῸ ΜΈΤΡΟΝ ΠΆΣΧΕΙΝ, and is accordingly used of the moderating of ones passions and feelings, as opposed to an unbridled surrender thereto, but also as opposed to that absolute ἈΠΆΘΕΙΑ which the Stoics demanded of the sage. Comp. Diogen. Laert. 5:31: ἜΦΗ ΔΈ (sc. Aristotle), τὸν σοφὸν μὴ εἶναι μὲν ἀπαθῆ, μετριοπαθῆ δέ. Further instances in Wetstein and Bleek. Here the moderation or tenderness in the judgment formed upon the errors of ones neighbour is intended, as this is wont to arise from a sympathy with the unhappiness of the same which is produced by sin. Thus: to be tenderly disposed or equitable.

τοῖς ἀγνοοῦσιν καὶ πλανωμένοις] Dativus commodi: in consideration of the ignorant and erring. Lenient designation of sinners. Perhaps, however, designedly chosen (comp. also Heb_9:7 : ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων) in order to bring into relief only one species of sins, the sins of precipitancy and without premeditation, inasmuch as according to the Mosaic law the sacrificial expiation extended only to those who had sinned ἈΚΟΥΣΊΩς; those, on the other hand, who had sinned deliberately and with forethought were to be cut off from the congregation of Jehovah, Num_15:22-31; Lev_4:13 ff.

ἘΠΕῚ ΚΑῚ ΑὐΤῸς ΠΕΡΊΚΕΙΤΑΙ ἈΣΘΈΝΕΙΑΝ] Confirmation of the ΔΥΝΆΜΕΝΟς: since he indeed himself is encircled (as with a garment) by weakness (altogether beset with it). ἀσθένεια is to be understood, as Heb_7:28, of the ethical weakness, thus also actual sin, comprehended under this expression; comp Heb_5:3.

The construction περίλειμαί τι, which in the N. T. occurs likewise Act_28:20, is genuine Greek; comp. Theocrit. Idyll. xxiii. 14: ὕβριν τᾶς ὀργᾶς περικείμενος Kühner, Gramm. II. p. 231; Winer, Gramm., 7 Aufl. p. 215.

[71] When for the rest Hofmann (Schriftbew. II. 1, p. 396, 2 Aufl.) supposes that for the expression of this relation of thought only καθίσταται … ἵνα προσφέρῃ Could be chosen, and not καθίσταται … εἰς τὸ προσφέρειν, since the latter would only be a declaration of the vocation of the high priest, while the former can take to itself the participial clause μετριοπαθεῖν δυνάμενος, and thereby signify to what end it serves in the exercise of his office, that he has been in this way appointed thereto, this is grammatically altogether baseless. Either turn of discourse was equally open to the choice of the author. Only, in case the latter was chosen, the nominative δυνάμενος must naturally be changed into the accusative δυνάμενον.

Heb_5:1-3. The first qualification: the capacity, as man, who himself is subject to human weakness, to deal leniently with erring humanity. To what extent and under what modification this characteristic of the earthly high priest is applicable also to Christ, is not discussed by the author in our passage. This might appear remarkable, since with respect to the second necessary qualification of the earthly high priest, further added Heb_5:4, the parallel relation in the case of Christ is expounded in detail from Heb_5:5 onwards. But yet there was no need of an express application to Christ, of that which was observed Heb_5:1-3. What the author had had to say with regard to this was already clear to the readers from the earlier disquisitions of the epistle itself. The element of the homogeneity of Christ with the Jewish high priest, namely, that He, like the Jewish high priest, can have sympathy with sinful man, since He had become in all points like unto men His brethren, had been fully traced out in the second chapter, and attention is called anew to it in Heb_4:15 by the δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν and πεπειρασμένον κατὰ πάντα καθʼ ὁμοιότητα. The element of the dissimilarity, on the other hand, namely, that while the Jewish high priest had to offer for his own sins, Christ was without sin, is first brought prominently forward in Heb_4:15 by means of χωρὶς ἁμαρτίας, and, besides this, followed already from the exalted position the author had, in the opening chapters of the epistle, assigned to Christ as the Son of God.

That, in reality, also the paragraph Heb_5:7-10, no less than Heb_5:5-6, is subordinate to the second main consideration, expressed Heb_5:4, has been denied, it is true, by Beza, Schlichting, Hammond, Limborch, Storr, Delitzsch, Maier, Moll, and others. They are of opinion that from Heb_5:5 onwards an application of all the statements, Heb_5:1-4, to Christ ensues; that this, however, takes place in inverse order, so that Heb_5:5-6 refer back to Heb_5:4, Heb_5:7-8 to Heb_5:2, and finally, Heb_5:9-10 to Heb_5:1. The untenable character of such opinion is self-evident. For(1) Heb_5:7-8 cannot have the design of applying to Christ that which was observed Heb_5:2, because only the parenthetic clause of Heb_5:7 (δεήσεις … εὐλαβείας) adapts itself to any extent to the contents of Heb_5:2, and this parenthetic clause stands in logical subordination to Heb_5:8 as the main point of the argument, consequently just Heb_5:8 and Heb_5:2 must present a similarity of contents, which is not the case. (2) That Heb_5:9-10 should be referred back to Heb_5:1 cannot be accepted as correct, because Heb_5:1 forms in itself no independent and complete statement, but stands in closest concatenation with Heb_5:2, so that only with this verse comes in what is for Heb_5:1 the all-essential point of nearer definition.

From the foregoing it results that the harmonizing view of Riehm (Lehrbegr. des Hebräerbr. p. 444, 447) is unwarranted. According to this view, Heb_5:7-8 are indeed, in the first place, or formally, a link in the demonstration that Christ did not become high priest by an act of arbitrary self-glorification, but as regards the contents or tenor form, at the same time also an indication corresponding to Heb_5:1-3, and pointing out that Christ upon His path of suffering has passed through experiences which were adapted not only to make Him acquainted with the human ἀσθένεια, but also to prove in Him the capacity for the μετριοπάθεια.

With Tholuck, for the rest, to take Heb_5:1-3 still in relation to the preceding chapter, as an antithesis to Heb_5:14, and to begin a new section with Heb_5:4, is not permissible. For a comparison of the main contents of Heb_5:1-3 with the main contents of Heb_4:15, points to the fact that the author designs to bring out a relation of resemblance and affinity. We cannot possibly, therefore, attach, with Tholuck, to the particle γάρ, Heb_5:1, the sense: the distinction namely arises, that. The consideration, moreover, presents itself, that Heb_5:4 can only appear in relation to Heb_5:1-3, alike as regards tenor of contents as with regard to its lax grammatical nexus, as a further co-ordinate link in an enumeration, before begun, of the qualifications essential to the character of every earthly high priest, consequently is not appropriate to the introduction of a section entirely separated from that which precedes.

Heb_5:1-10. Emphasizing of two main qualifications of the earthly high priest, in which Christ likewise is not wanting.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 5:1 . Πᾶς γὰρ ἀρχιερεὺς … γὰρ introduces the ground of the encouraging counsel of Heb 4:16 , and further confirms Heb 4:15 . [But cf. Beza: “Itaque γὰρ non tam est causalis quam inchoativa, ut loquuntur grammatici”; and Westcott: “the γάρ is explanatory and not directly argumentative”.] The connection is: Come boldly to the throne of grace; let not sin daunt you, for every high priest is appointed for the very purpose of offering sacrifices for sin ( cf. Heb 8:3 ). This he must do because he is appointed by God for this purpose, and he does it readily and heartily because his own subjection to weakness gives him sympathy. πᾶς ἀρχιερ . “Every high priest,” primarily, every high priest known to you, or every ordinary Levitical high priest. There is no need to extend the reference, as Peirce does, to “others who were not of that order”. ἐξ ἀνθρώπων λαμβανόμενος , “being taken from among men,” not, “who is taken from etc.,” as if defining a certain peculiar and exceptional kind of high priest. It might almost be rendered “since he is taken from among men”; for the writer means that all priesthood proceeds on this foundation, and it is this circumstance that involves what is afterwards more fully insisted upon, that the high priest has sympathy. For λαμβ . cf. Num 25:4 ; Num 8:6 . On the present tense, see below. Grotius renders “segregare, ut quae ex acervo desumimus”. Being taken from among men every high priest is also appointed not for his own sake or to fulfil his own purposes, but ὑπὲρ ἀνθρώπων καθίσταται , “is appointed in man’s behalf”; not with Calvin, “ordinat ea quae ad Deum pertinent,” taking καθ . as middle. The word is in common use in classical writers. “The customariness [implied in λαμβ . and καθ .] applies not to the action of the individual member of the class, but to that of the class as a whole”. Burton, M. and T. , cxxiv. τὰ πρὸς τὸν θεόν , “in things relating to God”; an adverbial accusative as in Rom 15:17 . See Blass, Gram. , p. 94; and cf. Exo 18:19 , γίνου σὺ τῷ λαῷ τὰ πρὸς τὸν θεόν . In all that relates to God the high priest must mediate for men; but he is appointed especially and primarily, ἵνα προσφέρῃ … ἁμαρτιῶν , “that he may offer both gifts and sacrifices for sins”. Were there no sins there would be no priest. The fact that we are sinners, therefore, should not daunt us, or prevent our using the intercession of the priest. προσφέρειν , technical term, like our “offer”; not so used in the classics. δῶρά τε καὶ θυσίας , the same combination is found in Heb 8:3 and Heb 9:9 with the same conjunctions. Δῶρα as well as θυσίαι include all kinds of sacrifices and offerings. Thus in Lev 1 passim, cf . Heb 5:3 : ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ . It is best, therefore, to construe ὑπὲρ ἁμαρτ . with προσφέρειν and not with θυσίας ; cf. Heb 5:3 and Heb 10:12 . So Bleek and Weiss against Grotius and others; e.g. , Westcott, who says: “The clause ὑπὲρ ἁμ . is to be joined with θυσίας and not with προσφέρῃ as referring to both nouns. The two ideas of eucharistic and expiatory offerings are distinctly marked.”

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Chap.

5:1-10:18.] The High Priesthood of Christ: and this in several points of view. That which has before been twice by anticipation hinted at, ch. 2:17; 3:1; 4:14, 15, is now taken up and thoroughly discussed. First of all, vv. 1-10, two necessary qualifications of a high priest are stated, and Christ is proved to have fulfilled both: α. vv. 1-3, he must be taken from among men, capable, in respect of infirmity, of feeling for men, and, β. vv. 4-10, he must not have taken the dignity upon himself, but have been appointed by God.

1.] For (takes up again ch. 4:15 with a view to substantiate it: see remarks below) every high priest (in the sense, Levitical high priest, the only class here in question. Delitzsch is however right in maintaining, that it is not right to limit the words to this sense, or to see in them this condition, which indeed is not brought forward, but only exists in the nature of the case, no other high priests being in view), being taken from among men (this participial clause belongs to the predicative portion of the sentence, and indeed carries the chief weight of it, having a slight causal force; ‘inasmuch as he is taken from among men.’ And thus the clause is understood by Chrys., Thl., Primas., and Calv., Schlicht., Grot., Beng., Bl., De W., Lünem., Ebrard, Delitzsch, al. Others, as Luth., Seb. Schm., Wetst., Storr, Kuinoel, al., take it as belonging to the subject, as does the E. V., “Every high priest taken from among men,” and see in it a contrast, as in ch. 7:28, between human high priests, and the Son of God. But such contrast here is not only not in, but inconsistent with, the context: which does not bring out as yet any difference between Christ and the Jewish high priests, but rather (see below) treats of the attributes of a high priest from their example. λαμβανόμενος is no technical word, as ‘capi’ in Latin: “Eximie virgines Vestales, sed flamines quoque Diales, item pontifices et augures capi dicebantur,” Aul. Gell. i. 12: for the question here is not of electing or appointing, which comes below in καθίσταται, but simply of taking from among, as in reff.), is appointed (the ordinary classical word: ἰατροὺς κατέστησαν ὀκτώ, Xen. Anab. iii. 4. 30: and the pass., ἔδει βασιλέα καθίστασθαι, id. Ages. iii. 1, see also reff., and numerous examples in Bleek) for (on behalf of, for the benefit of: vicariousness must not be introduced where the context, as here, does not require it: see note on ch. 2:9) men (the stress is both times on this genitive and its preposition, ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται: the former justifying the latter. This is a powerful additional reason for taking ἐξ ἀνθρ. λαμβ. predicatively: for if it be taken as attached to the subject, “every high priest taken from among men,” with a necessary stress in such case on ‘men,’ the same stress must be laid on ‘men’ in the ὑπὲρ ἀνθρ., with an implication that Christ, with whom on this hypothesis the human high priest is contrasted, was not appointed for men) in matters relating to God (see note on ch. 2:17. It is extraordinary how Calvin and Kypke could, in the face of usage and of ch. 2:17 and 7:28; 8:3, have supposed καθίσταται to be active, and τὰ πρ. τ. θ. accus. after it: “Curat Pontifex, vel ordinat, quæ ad Deum pertinent: … constructio melius fluit, et sententia est plenior,” Calv.: “Cultum divinum instituit,” Kypke. So also Stuart in his summary, “that he may superintend or direct the concerns which men have with God;” but not in his commentary. All the instances of an active (dynamic) sense of the middle of καθίστημι adduced by Kypke are in the aorists, which stand on different ground from the present), that he may offer (the technical word: see reff.) both gifts and sacrifices for sins (δῶρα and θυσίας are both to be taken with ὑπὲρ ἁμαρτιῶν, as the τε shews: not, as Grot., Bengel, al., δῶρα alone, and θυσ. ὑπὲρ ἁμ. together; nor, as Delitzsch, is ὑπέρ to be taken with προσφέρῃ. And the sentence ἵνα προσφ. κ.τ.λ. is not, as Thl., a mere epexegesis of τὰ πρὸς τὸν θεόν, but is intimately connected by the word ἁμαρτιῶν with what follows: see below. ὑπέρ, i. e. to atone for, = εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ, ch. 2:17: see also reff. No satisfactory distinction can be set up between δῶρα and θυσίας: properly speaking, the former would be any manner of offerings, the latter slain beasts only: but this usage is not observed in Scripture: see reff. Thl. says, κατὰ μὲν τὸν ἀκριβῆ λόγον διαφέρουσι, παρὰ δὲ τῇ γραφῇ ἀδιαφόρως κεῖνται),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The first part of the first comparison of Christ’s high Priesthood, with Aaron’s: Other high Priests are taken from among men, and are called after the order of men.

The first part of the second comparison, Others as weak: are made high Priests, to the end that feeling the same infirmity in themselves which is in all the rest of the people, they should in their own and the people’s name offer gifts and sacrifices, which are witnesses of common faith, and repentance.

Offering of things without life.

Beasts which were killed, but especially in the sacrifices for sins and offenses.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

IV. How this high priest must be qualified, Heb 5:2.

1. He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ: So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9.

1. The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc.

(1.) By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

(2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER V.

The nature of the high priesthood of Christ; his pre-eminence,

qualifications, and order, 1-10.

Imperfect state of the believing Hebrews, and the necessity of

spiritual improvement, 11-14.

NOTES ON CHAP. V.

Verse 1. For every high priest taken from among men] This seems to refer to Le 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron.

Is ordained for men] Ὑπερ ανθρωπων καθισταται τα προς τον Θεον. Is appointed to preside over the Divine worship in those things which relate to man's salvation.

That he may offer both gifts and sacrifices for sins] God ever appeared to all his followers in two points of view:

1. As the author and dispenser of all temporal good.

2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts:

1. Offerings or gifts.

2. Sacrifices.

1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged.

2. As the lawgiver and judge, against whose injunctions offences had been committed, he had sacrifices offered to him to make atonement for sin. The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering.

The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. For every high priest, etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them; and the object of the whole discourse is, to show what Christ’s office really is, and also to prove that whatever was ordained under the law was ordained on his account. Hence the Apostle passes on at last to show that the ancient priesthood was abolished.

He first says that the priests were taken from among men; secondly, that they did not act a private part but for the whole people; thirdly, that they were not to come empty to appease God, but furnished with sacrifices; fourthly, that they were not to be exempt from human infirmities, that they might more readily succor the distressed; and lastly, that they were not presumptuously to rush into this office, and that then only was the honor legitimate when they were chosen and approved by God. We shall consider briefly each of these points.

We must first, however, expose the ignorance of those who apply these things to our time, as though there was at this day the same need of priests to offer sacrifices; at the same time there is no necessity for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.

Taken from among men, etc. This he says of the priests. It hence follows that it was necessary for Christ to be a real man; for as we are very far from God, we stand in a manner before him in the person of our priest, which could not be, were he not one of us. Hence, that the Son of God has a nature in common with us, does not diminish his dignity, but commends it the more to us; for he is fitted to reconcile us to God, because he is man. Therefore Paul, in order to prove that he is a Mediator, expressly calls him man; for had he been taken from among angels or any other beings, we could not by him be united to God, as he could not react down to us.

For men, etc. This is the second clause; the priest was not privately a minister for himself, but was appointed for the common good of the people. But it is of great consequence to notice this, so that we may know that the salvation of us all is connected with and revolves on the priesthood of Christ. The benefit is expressed in these words, ordains those things which pertain to God. They may, indeed, be explained in two ways, as the verb καθίσταται has a passive as well as an active sense. They who take it passively give this version, “is ordained in those things,” etc.; and thus they would have the preposition in to be understood; I approve more of the other rendering, that the high priest takes care of or ordains the things pertaining to God; for the construction flows better, and the sense is fuller. But still in either way, what the Apostle had in view is the same, namely, that we have no intercourse with God, except there be a priest; for, as we are unholy, what have we to do with holy things? We are in a word alienated from God and his service until a priest interposes and undertakes our cause.

That he may offer both gifts, etc. The third thing he mentions respecting a priest is the offering of gifts. There are however here two things, gifts and sacrifices; the first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone then is he, who having taken away sins by his own sacrifice, can reconcile God to us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) Taken.—Rather, being taken, since he is taken, from among men.

Gifts and sacrifices.—The former is in itself perfectly general; but when thus contrasted with “sacrifices” it denotes the “unbloody offerings” of the Law. On the Day of Atonement (which, as we shall see, is almost always in the writer’s thoughts as he refers to the functions of the high priest) the “offerings” would consist of the incense and of the “meat-offerings” connected with the burnt-sacrifices for the day. On that day all offerings, as well as all sacrifices, had relation to “sins.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. For every high priest taken from among men] Rather, “being taken,” or “chosen as he is” (comp. Exo_28:1). The writer now enters on his proof that in order to fit Him for the functions of a High Priest for men it was necessary that Christ should become Man. He has already called attention to the subject in a marked manner in Heb_2:7, Heb_3:1, Heb_4:14-15.

is ordained for men] “Is appointed on men’s behalf.”

in things pertaining to God] Heb_2:17. It is his part to act as man’s representative in the performance of the duties of worship and sacrifice.

both gifts and sacrifices] We have the same phrase in Heb_8:3, Heb_9:9. In O. T. usage no distinction is maintained between “gifts” and “sacrifices,” for in Gen_4:4, Lev_1:2-3, “gifts” is used for animal sacrifices; and in Gen_4:3; Gen_4:5, “sacrifices” is used (as in Heb_11:4) for bloodless gifts. When, however, the words are used together the distinction between them is that which holds in classical Greek, where “sacrifices” is never used except to mean “slain beasts.” The word “offer” is generally applied to expiatory sacrifices, and though “gifts” in the strict sense—e.g. “freewill offerings” and “meat offerings”—were not expiatory, yet the “gift” of incense offered by the High Priest on the Day of Atonement had some expiatory significance.

for sins] To make atonement for sins (Heb_2:17).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Exo 28:1. And such an one

is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath.

In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows:

that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

Ver. 1. Both gifts] Of things without life.

And sacrifices] Of living creatures.

For sins] Christ, as God, was the priest and altar to offer up and to sanctify the sacrifice; and, as God-man, he was the sacrifice; for the Church was purchased by the blood of God, Act 20:28. A bloody spouse she was unto him, as in a sense it may be said.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For every high priest - That is, among the Jews, for the remarks relate to the Jewish system. The Jews had one high priest who was regarded as the successor of Aaron. The word “high priest” means “chief priest;” that is, a priest of higher rank and office than others. By the original regulation the Jewish high priest was to be of the family of Aaron Exo 29:9, though in later times the office was frequently conferred on others. In the time of the Romans it had become venal, and the Mosaic regulation was disregarded; 2 Macc. 4:7; Josephus, Ant. xv. 3. 1. It was no longer held for life, so that there were several persons at one time to whom was given the title of high priest. The high priest was at the head of religious affairs, and was the ordinary judge of all that pertained to religion, and even of the general justice of the Hebrew commonwealth; Deu 17:8-12; Deu 19:17; Deu 21:5; Deu 27:9-10.

He only had the privilege of entering the most holy place once a year, on the great day of atonement, to make expiation for the sins of the people; Lev. 16. He was to be the son of one who had married a virgin, and was to be free from any corporeal defect; Lev 21:13. The “dress” of the high priest was much more costly and magnificent than that of the inferior order of priests; Exo 39:1-7. He wore a mantle or robe - מציל me ̀iyl - of blue, with the borders embroidered with pomegranates in purple and scarlet; an “ephod” - אפוד ‛ephowd - made of cotton, with crimson, purple, and blue, and ornamented with gold worn over the robe or mantle, without sleeves, and divided below the arm-pits into two parts or halves, of which one was in front covering the breast, and the other behind covering the back. In the ephod was a breastplate of curious workmanship, and on the head a mitre. The breastplate was a piece of broidered work about ten inches square, and was made double, so as to answer the purpose of a pouch or bag. It was adorned with twelve precious stones, each one having the name of one of the tribes of Israel. The two upper corners of the breastplate were fastened to the ephod, and the two lower to the girdle.

Taken from among men - There maybe an allusion here to the fact that the great High Priest of the Christian dispensation had a higher than human origin, and was selected from a rank far above people. Or it may be that the meaning is, that every high priest on earth - including all under the old dispensation and the great high priest of the new - is ordained with reference to the welfare of people, and to bring some valuable offering forman to God.

Is ordained for men - Is set apart or consecrated for the welfare of people. The Jewish high priest was set apart to his office with great solemnity; see Exo. 29:

In things pertaining to God - In religious matters, or with reference to the worship and service of God. He was not to be a civil ruler, nor a teacher of science, nor a military leader, but his business was to superintend the affairs of religion.

That he may offer both gifts - That is, thank-offerings, or oblations which would be the expressions of gratitude. Many such offerings were made by the Jews under the laws of Moses, and the high priest was the medium by whom they were to be presented to God.

And sacrifices for sin - Bloody offerings; offerings made of slain beasts. The blood of expiation was sprinkled by him on the mercyseat, and he was the appointed medium by which such sacrifices were to be presented to God; see the notes at Heb 9:6-10. We may remark here:

(1)That the proper office of a priest is to present a “sacrifice” for sin.

(2)It is “improper” to give the name “priest” to a minister of the gospel. The reason is, that he offers no sacrifice; he sprinkles no blood. He is appointed to “preach the word,” and to lead the devotions of the church, but not to offer sacrifice. Accordingly the New Testament preserves entire consistency on this point, for the name “priest” is never once given to the apostles, or to any other minister of the gospel.

Among the Papists there is “consistency” - though gross and dangerous error - in the use of the word “priest.” They believe that the minister of religion offers up” the real body and blood of our Lord;” that the bread and wine are changed by the words of consecration into the “body and blood, the soul and divinity, of the Lord Jesus” (Decrees of the Council of Trent), and that “this” is really offered by him as a sacrifice. Accordingly they “elevate the host;” that is, lift up, or offer the sacrifice and, require all to bow before it and worship, and with this view they are “consistent” in retaining the word “priest.” But why should this name be applied to a “Protestant” minister, who believes that all this is blasphemy, and who claims to have no “sacrifice” to offer when he comes to minister before God? The great sacrifice; the one sufficient atonement, has been offered - and the ministers of the gospel are appointed to proclaim that truth to men, not to offer sacrifices for sin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Every high priest. He speaks first of the office of priests in general, before he speaks of Christ’s priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) --- The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country [Great Britain] with Christianity itself. See Ven. Bede’s history, chap. xxvii. & b. 4. chap. xiv.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For every high priest taken from among men: for is a rational particle, enforcing the truth of what was asserted concerning the gospel High Priest before, that he was the most sensible and tender-hearted of all other, beyond what all his types were, even Aaron himself: how did it therefore behove those Hebrews to cleave to him and his religion, as to desert the Levitical priesthood which he had perfected in himself; he being more excellent for rise, qualities, office, call, than his preceding types, and the permanent truth of them all! For every one of that order in God’s institution, and according to his law, ought to be selected out of the numbers of men for whom he was to minister, and therefore to be a man. He was not to be an angel, nor to minister for them; and being separated from men, is to be put into another and higher rank and order, Exo 28:1, than he was in before: no person was to usurp it, but to be designed to it according to the Divine law settled in that behalf. This was accomplished in Christ’s person, and he hath not since selected out of men any such order of priests properly so called in the Christian church. His officers being so far from being high priests, that they are not so much as in the enumeration of their titles styled ιερεις, priests; and as far is it from truth, that there are now as priests, so altars, sacrifices, temples in the Christian church properly so called; since it is expressly against the New Testament, and if so spoken of by the fathers, it must be understood figuratively and metaphorically, or else it is untrue.

Is ordained for men in things pertaining to God; καθισταται, the designed person, is constituted and set over others for their good, to seek either temporal or spiritual good, as the office is: compare Heb 8:3. By this ordination is power conveyed to this officer, and an obligation laid on him by a charge to exert it about things wherein men are concerned with God: he is a religious officer. Τα is imperfect, as Heb 2:7, for εν τοις, in things, or κατα τα, about things. A sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating priest, who must know God’s mind and perform it; and it was infinite mercy for God to institute such a help to sinners. The common sense of mankind about it since the fall doth evince it; no nation being without a religion, a temple, a place of worship, or a priest.

That he may offer both gifts and sacrifices for sins; who may bring home to God, the supreme Lord and King of all, gifts, which were those free-will offerings, as of things inanimate, the first-fruits of corn, wine, and oil, &c., or of sacrifices, such whereby they were to atone and propitiate God for their sins, they being guilty, and he just; those were necessary to satisfy his justice, remove his wrath, and procure his blessing. What those sacrifices were which would please him, God only could reveal, as who should offer them both for himself and others: and this he did reveal to Adam, Noah, and Abraham, and to Moses fully in his law given him about them on the mount, and of which he hath written in his last four books.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

THE PRIESTHOOD OF CHRIST.

The purpose of the first part of this chapter (vers. 1-10) is to corroborate the position arrived at in the conclusion of Heb 4, viz. that we have in Christ a true High Priest sufficient for all our needs. This is done by analyzing the conception of a high priest, and observing that Christ in all respects fulfils it. And thus the full exposition of Christ"s heavenly priesthood above that of Aaron is prepared for. But this full exposition is still not entered on till after an exhortation, (beginning at Heb_5:11) longer and more earnest than any former one, called for by the slowness of the Hebrew Christians to apprehend the doctrine. It is at length taken up and carried out in Hebrews 7.

The intention of vers. 1-10 being as above explained, it is a mistake to suppose any contrast intended here between the Aaronic priesthood and that of Christ; e.g. to take vers. 1-3 as meaning, Human high priests can sympathize in virtue of their own infirmity, otherwise Christ; or, Human high priests have need of atonement for themselves, not so Christ. The main drift, on the contrary, is that all recognized essentials of high priesthood are found in Christ. These essentials are that, the high priest"s office being to mediate between man and God,

(1) he should be of the same nature, and sympathetic with those in whose behalf he mediates; and

(2) that his credentials should be Divine, i.e. that God himself should have appointed him to his office.

For every high priest, from among men being taken, for men is constituted in the things pertaining to God, that he may offer both gifts and sacrifices for sins. Here ex anyrwpwn lambanomenov is not (as the rendering of the A.V might suggest) a limitation of the subject of the sentence, confining it to merely human high priests; it belongs to the predicate, expressing what is true of every high priest. The phrase expresses both the necessary humanity of the high priest, and also his being set apart for his peculiar office lambanomenov ex . The order, and consequent force, of the words in the Greek is retained in the translation given above. (For the expression, ta pron , cf. Rom_15:17) The purpose for which the high priest is constituted in this relation is "that he may offer both gifts and sacrifices for sins a comprehensive designation of sacerdotal functions, the essential idea, expressed by upe , being atonement. (cf. Heb_2:17, Eiv to ilaskesyai taav tou laou) The difference between the words dwron and yusia is that the former, denoting properly any offering regarded as a gift, is especially applied in the LXX to the minchah ("meat offering"); the latter (from yuw) denotes properly "a bloody sacrifice," and is generally so applied. The distinction, however, is not invariably observed, dwron being used in this Epistle (Heb_11:4) for Abel"s sacrifice and (Heb_8:4) for all kinds of offerings, while Ovals in the LXX denotes (Gen_4:3) Cain"s unbloody offering and (Lev_2:1) the minchah. But here, as also in Heb_8:3 and Heb_9:9, where both are named (dwra te kai yusiav), we may conclude a distinctive reference to be intended to the unbloody and bloody offerings of the Law, (cf. Psa_40:6) "Sacrifice and offering (yusoian kai prosforan , LXX) thou didst not desire;" Dan_9:27, yusia kai spondh : and also Jer_17:26. To both upe (depending, not on yusiav , but on prosferh) applies, For, though blood-shedding (Heb_9:22) was essential for atonement, the unbloody minchah formed part of the ceremony of expiation, and this notably on the Day of Atonement, so specially referred to afterwards in the Epistle. (see Num_29:7-11)

Vers. 1-10. Style high priesthood of Christ.

In these verses the author proceeds with his discussion of the priestly character and work of the Lord Jesus, as typified by the Aaronical priesthood.

I WHAT A HIGH PRIEST IS. The office is a most honorable one; it is referred to in ver. 4 as "the honor." This will appear from a consideration of the high priest"s functions and qualifications.

1. His functions. The most important of these are indicated in ver. 1.

(1) He acts for other men in things respecting their relations to God. The root-idea of the office is that, while access to God is denied to sinners on the ground of nature, he has been pleased to grant it in connection with special arrangements of grace.

(2) He offers sacrifices, both free-will offerings and sin offerings. As men are guilty, this is indispensable; and thus in common speech the terms "priest" and "sacrifice" are correlatives. There can ha no priest without a sacrifice.

2. His qualifications.

(1) He must be human (ver. 1) a partaker of the nature that is to he redeemed.

(2) He must be humane (ver. 2) capable of considerate sympathy with the people for whom he mediates. How sadly opposite in character to this have the world"s priests almost always been! How dark are the thoughts suggested by the word "priestcraft"! Priests have been arrogant, cruel, tyrants over conscience, enemies of progress, patrons of ignorance and error. But the typical priest is a man of culture and refinement, who has abjured the motto, "Odi profanum vulgus et arceo," and who, realizing his own frailty, "can bear gently with the ignorant and erring.

(3) He must have a sacrifice (ver. 3) to offer." Without a sin offering priestly mediation would be impotent, and the holy and just God would remain inaccessible.

(4) He must be appointed by God. (Ver. 4.) It is for God to decide whether he will allow himself to be approached at all on behalf of the guilty, and it belongs to him also to select the person whose mediation will be acceptable to him.

II THE REALITY OF CHRIST"S HIGH PRIESTHOOD. The apostle goes on to show but arranging his thoughts for the most part in the reverse order that the Lord Jesus possesses all the needful qualifications for the high priesthood, and that he actually discharges its duties (vers. 5-10).

1. He has the qualifications of a high priest.

(1) He was appointed by God. (Vers. 5, 6.) The reference to Ps 2 suggests his perfect fitness for the office, and the quotation from Ps 110 is a proof of his ordination by the irrevocable oath of God.

(2) He is a man. (Vers. 7, 8.) Although God said to him, "My Son," he had taken "the form of a servant," and "in the days of his flesh" bad" learned obedience.

(3) He is able to sympathize. (Vers. 7, 8.) He passed through a course of the deepest affliction and the most dreadful temptation, that he might acquire the necessary experience for his work. He "suffered," not only at Nazareth and Capernaum, and during the whole period of his public ministry, but especially by means of the unparalleled agonies of Gethsemane and Golgotha.

(4) He offered himself as a sacrifice. (Vers. 7, 8.) By his "obedience" Jesus effected complete reconciliation for sin. His trembling agony in the garden and the woe which he bore upon the tree are inexplicable on the principle that he was only a martyr, or on any other principle than that in some mysterious way he was thus bearing the wrath of God against sin.

2. He discharges the duties of a high priest. (Ver. 9.) The Savior"s acquisition of all the qualifications "made him perfect," i.e. officially all-accomplished as the Priest of mankind. He has procured for us everlasting salvation, and he bestows it upon all who obey him by faith. He has expiated sin. He has rendered God propitious. He gives his people access. He prays to God for them. In short, he performs all the duties of a high priest, and his priesthood has superseded every other.

III THE CONTRAST BETWEEN CHRIST"S PRIESTHOOD AND THE AARONICAL.

1. Being personally holy, Jesus needed not to offer any sacrifice for himself (ver. 3).

2. He is both Priest and Victim (vers. 7, 8).

3. His priesthood really procures salvation (ver. 9), and not merely typically.

It is of a higher order than Aaron"s, and was more fully represented by that of Melchizedek (ver. 10); for it is intransferable and everlasting; a royal priesthood, Christ being King as well as Priest.

LESSONS.

1. We, being guilty and sinful, can have intercourse with God only through Christ as our Priest.

2. We ought to cherish absolute confidence in his priestly power and sympathy.

3. Christian ministers are not "called of God" to be priests (ver. 4), and must beware of importing sacerdotal conceptions into the idea which they entertain of their office; yet every pastor should, like the model high priest of ancient times, "bear gently with the ignorant and erring.

HOMILIES BY C. NEW Vers. 1-6. Christ"s Divine appointment to the high priesthood the fulfillment of one essential qualification for that position.

This begins the third great section of the Epistle. Section 1. (Hebrews 1 and 2) sets forth the Deity and humanity of the Lord Jesus; Christ"s superiority to the angels through whose ministration the old dispensation was said to be established. Section it. (Hebrews 3 and 4) sets forth the surpassing greatness of our Lord as compared with Moses, the great leader of the old dispensation. Section 3. (Hebrews 5-10) sets forth our Lord greater than Aaron, the representative of the purely religious element of the old dispensation. Christ infinitely greater than all these, and therefore the new covenant in him infinitely better than the old that now is the writer"s argument. The first ten verses of Heb 5 are an introduction to the third section. Before Christ"s fulfillment of high priestly work is discussed, it is necessary to show that he does actually hold that position. Christ is really High Priest; the first proof of that is in the passage before us. Subject Christ"s Divine appointment to the high priesthood the fulfillment of one essential qualification for that position.

I CONSIDER THE FACT OF MEDIATION BETWEEN GOD AND MAN. The high priest was "appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." "Gifts" equivalent to, those of God to men reconciliation and benediction. "Sacrifices for sins" equivalent to, those of men to God; that is, he was charged to manage the concerns of his brethren with the Most High, holding an intermediate position. What was the necessity for such an intermediary?

1. It was a witness to the sinfulness of man. One tribe was set apart for the service of the tabernacle. Only one family of this might enter the sacred building, Aaron and his four sons; five persons in all out of the thousands of Israel, and these only permitted to undertake their duties after solemn rules of consecration. But of this family, only one might pass into the most holy place, and he but once in a year, and then only in a manner which must have impressed him deeply with the sanctity of the place. Nothing could more clearly show the distance at which sin had placed man from God.

2. The fact of mediation is a declaration that the broken intercourse between God and man can be renewed. In Eden God communed with man, but sin broke this communion. Sinful man could only say with Cain, "From thy face shall I be hid, and I shall be a fugitive and a vagabond." But when the doctrine of mediation was taught and that must have been very early, for it underlies the idea of sacrifice how great a door of hope was suddenly opened before them! The intervention of another might yet be, like Jacob"s ladder, the means of communication between heaven and earth.

3. The fact of mediation is a testimony to the principle of substitution.

This principle which underlies the New Testament system no less underlies the Old; it runs through the entire Word of God as the principle which keeps it together. Mediation is representation. The high priest represented the people before God. God treated with him on their behalf. What they could not do for themselves, he did.

II THE NECESSITY THAT THE MEDIATOR SHOULD BE DIVINELY APPOINTED. The stress of the passage is on the word appointed.

1. This is necessary to ensure the Divine acceptance of the Mediator. Man has no rights, no power, he is helpless and undone, entirely dependent on the mercy of the offended God. He, therefore, can have no assurance that his representative will be accepted apart from the Divine appointment of him; but that gives perfect assurance. He whom God has appointed to draw near to him on our behalf cannot draw near in vain.

2. This Divine appointment is necessary to show the good will of God to those for whom mediation is made. "If man appointed his own mediator it would only show his yearning after God, but when God appoints the mediator it shows God"s yearning after him." Man could not devise the idea of one to present his case before God; the will would be wanting. Before there could be any movement towards heaven, God himself must work; there must be the upward drawing Before the upward tendency. God must always precede our desire for him. Tim desire for a mediator, the fact of a divinely appointed Mediator, prove that God is on our side.

3. This Divine appointment is necessary to secure the fulfillment of the mediatorial work, or, at least, for one assurance of this. We expect that "what is no one"s work" will remain undone. A special appointment is necessary if we are to enjoy confidence. Now, for the removal of our doubts as to whether our wants really are made known to God, the sacrifice for our sin really presented, etc., there is the fact that one Person of the Divine Trinity has been set apart for this purpose. That being so, not in the least particular will the mediatorial duties be unfulfilled.

III THE FULFILMENT OF THIS NECESSITY IN THE LORD JESUS CHRIST. "So also Christ," etc.

1. The Father hath appointed Christ to this work. Could our case be in better hands? He is no stranger to us. We have seen him, and walked with him, and lived with him in the Gospel history. Could we choose, with whom would we leave ourselves as with Jesus?

2. The Divine dignity of Christ adds yet greater worth to this appointment.

"Thou art my Son." The Divine Son has free access to the Father, and. to his ear and heart. What he asks the Father desires; for he and his Father are one. For him to plead for us is for God to plead with himself for us. Moreover, as God he is omniscient and untiring and infinitely loving, so that none of our needs escape him.

3. The fact that Christ regards this position as one of glory adds still further worth to the Divine appointment. "Christ glorified not himself to be," etc. He counts it a glory to be our Mediator; then behold how he loves us! How certainly he will fulfill this work; for he is jealous of his glory! C.N.

HOMILIES BY J.S. BRIGHT Vers. 1-3. The character and office of the Aaronic high priest foreshadows the higher glory of Jesus Christ.

As there had been given some counsels to pray for Divine help because our Lord is the Divine High Priest, the thought advances to show the true idea of a high priest under the Mosaic Law, that over against him may appear in his glory the character of him who was one after the order of Melchizedek. The ancient priest was taken from among men to minister in spiritual things, as others are appointed to manage temporal matters; and therefore Paul declares that the ruler is a minister of God to us for good. It was the office of the priest to present sacrifices for sins of ignorance, and those faults which arise from the weakness and inclinations of our nature. They were not offered for such daring and flagrant transgressions as were committed by David and Manasseh, who by faith and penitence sought and obtained pardon outside the ritual of the Jewish Law, and from the free and sovereign mercy of God. The sacrifices for ordinary faults were presented especially on the Day of Atonement, when the people bowed in penitence, and the errors of the past year were forgiven. The high priest himself needed the advantage of the atonement which was vouchsafed through the sacrifices which he offered for himself. To perform his office with success he must be, since he was beset with infirmity, tender-hearted without being indulgent to evil, and firm without being severe and unfeeling. He had to deal with men"s souls in states of anxiety, and, knowing his own frailties, must be merciful towards others. Eli charged Hannah with intemperance when she was praying with fervor for a gift which God only could bestow, and thoughtlessly added affliction to affliction; but on her appeal he relented, and said," Go in peace, and the God of Israel grant thee the petition thou hast asked of him". (1Sa_1:14-17) The appointment of the priest is a proof of the merciful interest of Jehovah in the spiritual condition of men, and his willingness to invite them to enter into blessed relations with himself. B.

HOMILIES BY D. YOUNG Vers. 1-6. The qualifications and functions of the true priest.

I HE IS TAKES FROM AMONG MEN. It is not an angelic ministry. The true humanity of Jesus must ever be emphasized. A perfect man is needed to be the true priest, but he must be a man. And the reason of this is found in the kind of work he has to do. Especially in that part of it which concerns the sin offering. He has to act for those who, begirt with infirmity, are continually showing their ignorance, and continually wandering into forbidden paths. He should have imagination enough to enter measurably into the extent of their sin.

II HE IS TAKEN FROM AMONGST MEN BY DIVINE APPOINTMENT. As to sacrifices, God gave through Moses general instructions, enough to secure the people from a blundering and slovenly presentation. And with respect to the priest, he might have pointed out certain qualifications and left the people to select. But that there might be no dispute as to fitness, he chose the man himself. And then the succession to the office went on as easy a process as any that of natural descent. God only can choose, consecrate, and qualify the true priest.

III HE IS AN OFFERER OF GIFTS AND SACRIFICES FOR SIN. He is the habitual channel through which man recognizes his double duty to God. Man has to present gifts to God; expressions of thanksgiving and signs of service; tokens that the harvest which man gathers is the result of Divine bounty as well as of human effort. And inasmuch as these gifts, material things, were not usable by God directly, they had to go to the use of his priests, away for ever from the common use of men. Then along with the gifts had to be sacrifices for sin, the recognition of how imperfect the very best gift must be. To make the gift without the sin offering was presumption; it argued a conceited satisfaction with what one had. done. Nor must the sin offering be without the gift, on pretence that nothing could be given worthy of God"s acceptance. That would have been adding sin to sin. We must give our best re God through Christ, however poor that best may be. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For every high priest being taken from among men - Is, till he is taken, of the same rank with them. And is appointed - That is, is wont to be appointed. In things pertaining to God - To bring God near to men, and men to God. That he may offer both gifts - Out of things inanimate, and animal sacrifices.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

sins

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Authority of Christ, Our High Priest.

Christ competent to be our High Priest:

v. 1. For every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins;

v. 2. who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity.

v. 3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

v. 4. And no man taketh this honor unto himself but he that is called of God, as was Aaron.

The last paragraph of chapter 4 serves as an introduction to a long discourse on Christ’s office as our High Priest. As Christ was infinitely superior in person and office to the angels and to Moses, so also He is exalted far above Aaron and all the high priests of the Old Testament. It was necessary that this subject be treated at length because the Jewish Christians were still placing far too great an emphasis upon the Old Testament cult and worship, believing that such external forms were necessary for the proper attitude toward God. But wherever such an idea takes hold upon a community or a church-body, there is always danger that the doctrine of faith and salvation be relegated to the background, if not abrogated altogether. That Christ was competent, first of all, for the office of our High Priest is shown from the fact that He possessed the qualifications for the office. Of the first qualification the sacred writer states: For every high priest selected from men is appointed for men in things that concern God, that he may offer gifts as well as sacrifices for sins. The high priests of the Old Testament were taken or selected from men, from among their brethren, Lev 21:10, of the tribe of Lev. and of the family of Aaron. The man selected was then inducted into his office, being ordained or appointed to have charge of those matters of worship which related to man’s salvation. His office was in behalf of men, the people of his nation, in things relating to God; in other words, the fact that the high priest was a mediator between God and man was especially and primarily emphasized. In performing the work of his office, the high priest offered both gifts and sacrifices for sins. Both the offerings made without bloodshed and those which required the shedding of blood were made for the purpose of expiating the sins of the people; for this was the chief object of the high priest’s ministry.

It was significant that the high priest was selected from among his brethren, for this fact enabled him to be in hearty sympathy with all the people at all times: Able to deal gently with the ignorant and erring ones, since he himself is beset with weakness, and for this reason he is obliged, just as for the people, so also for himself to make offerings for sins. Since the high priest, as a sinful human being, was subject to the same weaknesses as the other people, since he knew how easily and quickly, under circumstances, a person may fall into sin, yield to some temptation, therefore he would be in a condition at all times to moderate his feeling, to control his righteous anger over the commission of sins, to deal with indulgence, gentleness, and moderation with the shortcomings of others, especially if it was evident from the outset that these were done from ignorance, by some lapse from the path of rectitude. For sins that were committed in a spirit of haughty violence and insolent defiance of the Law of God, the offender was summarily dealt with, being cut off from the congregation of the Lord. But for sins performed in error, without malice and meanness, expiation by sacrifice could be made. The high priest, then, being conscious of his own weakness and shortcomings, would not only be able to deal gently with offenders against the Law of God, but he would also be under the obligation of bringing sacrifices for his own sins, Lev 16:6, a fact which would naturally tend to keep him meek and humble in his office. Thus the first qualification of the high priest was that he, in the consciousness of his own weakness and sinfulness, might adopt the proper attitude of gentleness in his dealings with the other members of the congregation.

The second qualification of the high priest of the Old Testament was: And no one takes to himself this honorable office, but only when called by God, just as also Aaron was. Aaron was expressly and distinctly appointed and ordained by God as the first high priest of the Jewish people, Exo 28:1-43. At the same time the Lord fixed the succession of this foremost office. The high priest thus did not assume his office to gratify his own ambition, but by the call of God, for the purpose of serving Him and restoring men to the proper fellowship with Him. See Num 3:10; chap. 16-18. The same attitude toward the holy office should be observed at all times, and may even be expected of preachers in the New Testament: the divine call should regulate a man’s acceptance of a position in the Church, not personal choice and sordid ambition, aided by various shady schemes. That was the second qualification of the Old Testament high priest, that he held the honorable office by a call from God. Note: The Romish Church has attempted to use this paragraph to defend its doctrine of the sacrifice of the mass. But it is evident from the entire passage that the sacred writer is speaking of the Levitical priesthood only in so far as it was a type of the priesthood of Christ.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, The apostle describes an high priest serveral ways.

1. By his original, He is taken from amongst men: that is, of the same nature with themselves, otherwise, he had not been capable of those compassionate impressions which are required to the due discharge of his office. This Christ’s participation of our nature was necessary to the discharge of his office as High Priest, and a manifest evidence that he will be tender and compassionate towards, then whose nature he sustains and bears.

2. He is described by the general nature of his office, he is ordained for men in things pertaining to God; that is, he was to act and negotiate, for the good of sinful men, in things wherein they have to do more immediately with Almighty God; particularly to offer gifts, oblations, and sacrifices for their sins.

Where note, That it was the entrance of sin that made the office of the priesthood necessary: Had it not been for sin, everyone might have gone to God in his own person, but now God will not be immediately treated with by any, but through the interposition of a Mediator; and he having first made an atonement for sin.

3. The high priest is here described by the exercise of his office, and the special discharge of his duty, which is to offer both gifts and sacrifices for sins, that is, to give satisfaction and make atonement for sins.

Here note, That the light of nature dictates to us, that something ought to be offered unto God, in acknowledgement of his supreme dominion; and because men are guilty of sin, and God essentially just, sacrifices must be offered, and a priest ordained to offer those sacrifices for the averting of his wrath and procuring of his favour: But by what sacrifices God will be atoned, and by whom, and in what manner they must be offered, not the law of nature, but the light of Scripture, divine revelation, must teach us: Every high priest taken from among men, is ordained for men; that is, instituted and appointed of God, for the service of men in things pertaining to God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1–3. Every high priest taken from among men. Such as Aaron and all the high priests of Israel. Is ordained for men. He is appointed to officiate in holy things and to intercede in behalf of his fellow-men. God did not need the high priest, but men needed him. That he may offer both gifts and sacrifices. “Gifts” were strictly bloodless offerings, while “sacrifices” required the life of the victim. These were offered in behalf of men, either by the high priest in person, or under his direction.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The writer describes the sinfulness of the Old Testament priests, then he shows that Christ has a better kind of priesthood, not based on Aaron's priesthood but on the priesthood of Melchizedek.

chosen from among people

This can be stated in active form. AT: "whom God chooses from among the people" (See: Active or Passive)

is appointed

This can be stated in active form. AT: "God appoints" (See: Active or Passive)

to act on the behalf of people

"to represent the people"

those ... who have been deceived

This can be stated in active form. AT: "those ... whom others have deceived" or "those ... who believe what is false"

who have been deceived

"who believe false things and so behave badly"

is subject to weakness

The high priest's own weakness is spoken of as if it were a another person who rules over him. AT: "is spiritually weak" or "is weak against sin" (See: Metaphor)

weakness

the desire to sin

he also is required

This can be stated in active form. AT: "God also requires him" (See: Active or Passive)

translationWords

high priest

appoint

sacrifice

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

CH. 5. TWO QUALIFICATIONS FOR HIGH PRIESTHOOD: (1) CAPACITY FOR SYMPATHY (1–3); (2) A SPECIAL CALL (4–10). SPIRITUAL DULNESS OF THE HEBREWS (11–14)

1–3. (1) CAPACITY FOR SYMPATHY

1. λαμβανόμενος, “being taken,” or “chosen as he is” (comp. Exo 28:1). The writer now enters on his proof that in order to fit Him for the functions of a High Priest for men it was necessary that Christ should become Man. He has already called attention to the subject in a marked manner in Heb 2:17, Heb 3:1, Heb 4:14-15.

ὑπὲρ ἀνθρώπων καθίσταται. “Is appointed on men’s behalf.”

τὰ πρὸς τὸν θεόν, Heb 2:17. It is his part to act as man’s representative in the performance of the duties of worship and sacrifice.

δῶρά τε καὶ θυσίας. We have the same phrase in Heb 8:3, Heb 9:9. In O. T. usage no distinction is maintained between “gifts” and “sacrifices,” for in Gen 4:4, Lev 1:2-3, “gifts” is used for animal sacrifices; and in Gen 4:3; Gen 4:5, “sacrifices” is used (as in Heb 11:4) for bloodless gifts. When, however, the words are used together the distinction between them is that which holds in classical Greek, where θυσίαι is never used except to mean “slain beasts.” The word προσφέρειν is generally applied to expiatory sacrifices, and though “gifts” in the strict sense—e.g. “freewill offerings” and “meat offerings” (the Corban and the Minchah)—were not expiatory, yet the “gift” of incense offered by the High Priest on the Day of Atonement had some expiatory significance.

ὑπὲρ ἁμαρτιῶν. To make atonement for sins (Heb 2:17).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Every high priest [πας αρχιερευς] . Every Levitical high priest. Arciereuv o P.

Taken [λαμβανομενος] . Rend. being taken, or since he is taken : not who is taken. The point is that the high priest 's efficiency for men depends on his being taken from among men.

Is ordained [καθισταται] . Constituted priest. See on Tit 1:5.

For men [υπερ ανθρωπων] . On behalf of men.

In things pertaining to God [τα προς τον θεον] . As respects his relation to God. See on ch. Heb 2:17.

That he may offer [ινα προσφερη] . Prosferein, lit. to bring to (the altar). Comp. Mt 5:23. o P., who, however, has the kindred noun prosfora offering. Very often in LXX; nineteen times in Hebrews, and always, with one exception (ch. 12 7), in the technical sense, as here. Gifts - sacrifices [δωρα - θυσιας] . Dwra offerings generally : qusiav bloody sacrifices. The distinction, however, is not constantly observed. Thus, qusiai, of unbloody offerings, Gen 4:3, 5; Lev 2:1; Num 5:15 : dwra, of bloody offerings, Gen 4:4; Lev 1:2, 3, 10.

For sins [υπερ αμαρτιων] . In this the priest 's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

the High-priesthood of Molchizedek (ν. r—10). Then follows a hortatory passage in which the duty of continuous and patient effort is enforced as the condition of right knowledge of the Christian revelation (v. 11— vi.). Having thus prepared the way for a fuller exposition of the truth with which he is engaged, the writer unfolds through tho image of Melchizodck a view of the absolute Highpriesthood of Christ (vii.).

Thus we have shortly :

i. The characteristics of a Highpriest fulfilled in Christ (v. 1—10).

if. Progress through patient effort the condition of the knovcledge of Christian mysteries (v. 11—Vvi.).

ili. The characteristics of Christ as absolute High-priest shadowed forth by Melchizedek (vii.).

ἱ The characteristics of a Highpriest are fulfilled in Christ (v. I—I0).

This paragraph falls naturally into two parts. (1) The characteristics of a Iligh-pricst are first laid down (v. 1—4); and then (2) it is shewn that these were perfectly satisfied by Christ (5—1o).

(1) The characteristics of a Highpriest are drawn from a consideration of his office (v. 1); and from the qualifications which its fulfilment requires in regard to men and to God (2—4).

"For every High-priest, being taken from among men, te appointed Sor men in the things that pertain to God, that he may offer both gifts and sacrifices for sins; *being able to bear gently with the ignorant and erring, since he also himself is compassed with infirmity, 3and by reason thereof ise bound, as for the people so also for himself, to offer for sins. ‘And no one taketh the honour to himself, but being called of God, even as was Aaron.

1, The general purpose of the ᾿ institution of the Iigh-priesthood.

was γάρ... This section follows naturally from that which precedes. The perfect sympathy of our Highpriest (iv. 15) satisfies one of the conditions which are necessarily attached to the office universally. On tho ground of this fundamental correspondence between Christ's Nature and the Iligh-pricathood, the writor proceeds to develop the idea of the High-priesthood before he applies it to Christ. The γάρ is explanatory and not directly argumentative; and the Mosaic system is treated as embodying the general conception (ras); but oven so the type of Melchizcdek’s pricathood is not to

καὶ πλανωμένοις. The one phrase describes his relation to the source of transgression, the other his relation to the transgressor. It is n that the true High-priest should be able

The exact opposite to περικεῖσθαι is περιελεῖν (o. x. 11). With the sing. (ἀσθένεια) contrast the plural c. iv. 15.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.