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Hebrews Chapter
Five
Hebrews 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 chapter 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" (Psalm 2); the
second, in these words, "Thou art a priest for ever after the order of
Melchizedec." (Psalm 110) 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 chapter
5:12,13 the epistle speaks of the elements, the beginning, of the oracles of
God, and of the work of righteousness; in chapter 6:1, of the word of the
beginning, or of the first principles, of Christ.
── John Darby《Synopsis of Hebrews》
Hebrews 5
Chapter Contents
The office and duty of a high priest abundantly answered
in Christ. (1-10) The Christian Hebrews reproved for their little progress in
the knowledge of the gospel. (11-14)
Commentary on Hebrews 5:1-10
(Read Hebrews 5:1-10)
The High Priest must be a man, a partaker of our nature.
This shows that man had sinned. For God would not suffer sinful man to come to
him alone. But every one is welcome to God, that comes to him by this High
Priest; and as we value acceptance with God, and pardon, we must apply by faith
to this our great High Priest Christ Jesus, who can intercede for those that
are out of the way of truth, duty, and happiness; one who has tenderness to
lead them back from the by-paths of error, sin, and misery. Those only can
expect assistance from God, and acceptance with him, and his presence and
blessing on them and their services, that are called of God. This is applied to
Christ. In the days of his flesh, Christ made himself subject to death: he
hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not
only to pray, but to be fervent in prayer. How many dry prayers, how few wetted
with tears, do we offer up to God! He was strengthened to support the immense
weight of suffering laid upon him. There is no real deliverance from death but
to be carried through it. He was raised and exalted, and to him was given the
power of saving all sinners to the uttermost, who come unto God through him.
Christ has left us an example that we should learn humble obedience to the will
of God, by all our afflictions. We need affliction, to teach us submission. His
obedience in our nature encourages our attempts to obey, and for us to expect
support and comfort under all the temptations and sufferings to which we are
exposed. Being made perfect for this great work, he is become the Author of
eternal salvation to all that obey him. But are we of that number?
Commentary on Hebrews 5:11-14
(Read Hebrews 5:11-14)
Dull hearers make the preaching of the gospel difficult,
and even those who have some faith may be dull hearers, and slow to believe.
Much is looked for from those to whom much is given. To be unskilful, denotes
want of experience in the things of the gospel. Christian experience is a
spiritual sense, taste, or relish of the goodness, sweetness, and excellence of
the truths of the gospel. And no tongue can express the satisfaction which the
soul receives, from a sense of Divine goodness, grace, and love to it in
Christ.
── Matthew Henry《Concise Commentary on Hebrews》
Hebrews 5
Verse 1
[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:
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.
Verse 2
[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.
Who can have compassion — In proportion to the offence: so the Greek word signifies.
On the ignorant —
Them that are in error.
And the wandering —
Them that are in sin.
Seeing himself also is compassed with
infirmity — Even with sinful infirmity; and so needs
the compassion which he shows to others.
Verse 4
[4] And
no man taketh this honour unto himself, but he that is called of God, as was
Aaron.
The apostle begins here to treat of the
priesthood of Christ. The sum of what he observes concerning it is, Whatever is
excellent in the Levitical priesthood is in Christ, and in a more eminent
manner; and whatever is wanting in those priests is in him.
And no one taketh this honour — The priesthood.
To himself, but he that is called of God, as
was Aaron — And his posterity, who were all of them
called at one and the same time. But it is observable, Aaron did not preach at
all; preaching being no part of the priestly office.
Verse 5
[5] So
also Christ glorified not himself to be made an high priest; but he that said
unto him, Thou art my Son, to day have I begotten thee.
So also Christ glorified not himself to be an
high priest — That is, did not take this honour to
himself, but received it from him who said, Thou art my Son, this day have I
begotten thee - Not, indeed, at the same time; for his generation was from
eternity. Psalms 2:7.
Verse 6
[6] As he saith also in another place, Thou art a priest for ever after the
order of Melchisedec.
Verse 7
[7] Who
in the days of his flesh, when he had offered up prayers and supplications with
strong crying and tears unto him that was able to save him from death, and was
heard in that he feared;
The sum of the things treated of in the
seventh and following chapters is contained, Hebrews 5:7-10; and in this sum is admirably
comprised the process of his passion, with its inmost causes, in the very terms
used by the evangelists.
Who in the days of his flesh — Those two days, in particular, wherein his sufferings were at the
height.
Having offered up prayers and supplications — Thrice.
With strong crying and tears — In the garden.
To him that was able to save him from death — Which yet he endured, in obedience to the will of his Father. And being
heard in that which he particularly feared - When the cup was offered him
first, there was set before him that horrible image of a painful, shameful,
accursed death, which moved him to pray conditionally against it: for, if he
had desired it, his heavenly Father would have sent him more than twelve
legions of angels to have delivered him. But what he most exceedingly feared
was the weight of infinite justice; the being "bruised" and "put
to grief" by the hand of God himself. Compared with this, everything else
was a mere nothing; and yet, so greatly did he ever thirst to be obedient to
the righteous will of his Father, and to "lay down" even "his
life for the sheep," that he vehemently longed to be baptized with this
baptism, Luke 12:50. Indeed, his human nature needed the
support of Omnipotence; and for this he sent up strong crying and tears: but,
throughout his whole life, he showed that it was not the sufferings he was to
undergo, but the dishonour that sin had done to so holy a God, that grieved his
spotless soul. The consideration of its being the will of God tempered his
fear, and afterwards swallowed it up; and he was heard not so that the cup should
pass away, but so that he drank it without any fear.
Verse 8
[8]
Though he were a Son, yet learned he obedience by the things which he suffered;
Though he were a Son — This is interposed. lest any should be offended at all these instances
of human weakness. In the garden, how frequently did he call God his Father! Matthew 26:39, etc. And hence it most evidently
appears that his being the Son of God did not arise merely from his resurrection.
Yet learned he —
The word learned, premised to the word suffered, elegantly shows how willingly
he learned. He learned obedience, when be began to suffer; when he applied
himself to drink that cup: obedience in suffering and dying.
Verse 9
[9] And being
made perfect, he became the author of eternal salvation unto all them that obey
him;
And being perfected — By
sufferings, Hebrews 2:10; brought through all to glory.
He became the author — The procuring and efficient cause.
Of eternal salvation to all that obey him — By doing and suffering his whole will.
Verse 10
[10]
Called of God an high priest after the order of Melchisedec.
Called —
The Greek word here properly signifies surnamed. His name is, "the Son of
God." The Holy Ghost seems to have concealed who Melchisedec was, on
purpose that he might be the more eminent type of Christ. This only we
know,-that he was a priest, and king of Salem, or Jerusalem.
Verse 11
[11] Of
whom we have many things to say, and hard to be uttered, seeing ye are dull of
hearing.
Concerning whom —
The apostle here begins an important digression, wherein he reproves,
admonishes, and exhorts the Hebrews.
We — Preachers of the
gospel.
Have many things to say, and hard to be
explained — Though not so much from the
subject-matter, as from your slothfulness in considering, and dulness in
apprehending, the things of God.
Verse 12
[12] For
when for the time ye ought to be teachers, ye have need that one teach you
again which be the first principles of the oracles of God; and are become such
as have need of milk, and not of strong meat.
Ye have need that one teach you again which
are the first principles of religion. Accordingly these are enumerated in the
first verse of the ensuing chapter.
And have need of milk — The first and plainest doctrines.
Verse 13
[13] For
every one that useth milk is unskilful in the word of righteousness: for he is
a babe.
Every one that useth milk — That neither desires, nor can digest, anything else: otherwise strong
men use milk; but not milk chiefly, and much less that only.
Is unexperienced in the word of righteousness — The sublimer truths of the gospel. Such are all who desire and can
digest nothing but the doctrine of justification and imputed righteousness.
Verse 14
[14] But
strong meat belongeth to them that are of full age, even those who by reason of
use have their senses exercised to discern both good and evil.
But strong meat —
These sublimer truths relating to "perfection," Hebrews 6:1.
Belong to them of full age, who by habit — Habit here signifies strength of spiritual understanding, arising from
maturity of spiritual age. By, or in consequence of, this habit they exercise
themselves in these things with ease, readiness, cheerfulness, and profit.
── John Wesley《Explanatory Notes on Hebrews》
Chapter 5. Superior to Aaron
To Be a High
Priest
No One Takes Upon Himself
I. About
Earthly Priests
II. Learn
Obedience from Suffering
III. Slow to
Learn
── Chih-Hsin
Chang《An Outline of
The New Testament》
Christ's Qualifications As High Priest (5:1-10)
INTRODUCTION
1. A recurring theme in this epistle is that of Jesus as our High Priest; He has been described as: a. A "merciful and faithful High Priest" - He 2:17 b. The "High Priest of our confession" - He 3:1 c. A "great High Priest who has passed through the heavens" - He 4:14
d. A High Priest who can "sympathize with our weaknesses" - He 4:15 2. This is in keeping with the overall purpose of the epistle... a. Which is to show the superiority of Jesus and His new covenant b. We have considered Jesus' superiority to... 1) Prophets - He 1:1-3 2) Angels - He 1:4-2:18 3) Moses - He 3:1-6 ...it is only natural that a comparison to Aaron and his priesthood be made 3. The actual comparison with Aaron will follow later, but first there is a need to... a. Review the qualities required in high priests b. Establish that Jesus does indeed qualify as a High Priest -- Which is what we find in the text for our study today - He 5:1-10 [For non-Jewish readers who may be unfamiliar with the role of high priests, this section of Scripture can be enlightening and increase ourappreciation of Jesus as our High Priest. We begin by noticing...] I. THE QUALITIES REQUIRED IN HIGH PRIESTS (1-4)
A. DIVINE APPOINTMENT (1,4) 1. The work of the high priest involves "things pertaining to God" - cf. He 2:17 2. He must "offer both gifts and sacrifices for sins" - cf. He 8:3
-- Thus only God can rightfully select a high priest, even as God called Aaron - e.g., Exo 28,29; Lev 8,9; Num 16-18 B. HUMAN SYMPATHY (1-3) 1. A high priest is selected "from among men" 2. This helps to ensure a spirit of "compassion"... a. Toward "those who are ignorant and going astray" 1) Note that the high priest was to make a distinction between sins of ignorance and sins of presumption (rebellion) - Num 15:22-31 2) Sacrifices were to be offered in behalf of the former, but not the latter b. For "he himself is often beset by weakness" 1) A high priest who knew his own weakness would be more likely to be understanding of his brethren 2) It also explains why the high priest in the OT offered sacrifices for his own sins, as well as for the sins of the people - cf. Lev 16:11 -- Thus a high priest would need to be well acquainted with the "human condition" (i.e., the struggle against temptation) [The parallel between high priests in the OT and Jesus as our High Priest does not hold true in every minute detail (e.g., He 7:26-27). But certainly in the most fundamental ways Jesus has the qualities to be our High Priest, as we now consider...] II. CHRIST'S QUALIFICATIONS AS HIGH PRIEST (5-8)
A. DIVINELY APPOINTED (5,6) 1. Christ was Divinely called to serve as High Priest, just as Aaron was 2. As evidence of His calling, two Messianic prophecies are offered... a. His position as God's Son - cf. Ps 2:7 b. His appointment as a priest after the order of Melchizedek - cf. Ps 110:4 -- As God's Son, sitting and ruling at the right hand of God (cf. Ps 110:1-3), His calling as a priest is only natural B. SYMPATHETIC BECAUSE OF HIS OWN SUFFERINGS (7,8) 1. While "in the days of His flesh", Christ... a. "offered prayers and supplications with vehement cries and tears" b. He prayed "to Him who was able to save Him from death" c. He was heard "because of His godly fear" 2. That Jesus would have "godly fear" and offer such prayers provides insight into the extent of His temptations and sufferings in the flesh - cf. also He 2:18; 4:15 3. Even though He was God's Son, by the things which He suffered "He learned obedience" - what does this mean? a. Certainly He knew obedience as the Son of God b. Perhaps it means He came to know what obedience involved as one "in the flesh" (i.e., the challenge of obedience in the midst of suffering, temptations, etc.) -- Through His suffering, Jesus certainly understands the "human condition" which qualifies Him to serve as High Priest [Qualified by virtue of His calling and His compassion to be a High Priest, what kind of High Priest is Jesus? The next two verses introduce two themes that will be developed much further later on...] III. CHRIST'S CALLING AS OUR HIGH PRIEST (9,10)
A. "THE AUTHOR OF ETERNAL SALVATION" (9) 1. "Perfected" by virtue of His sufferings "in the flesh", He has become the "author" of eternal salvation a. The word "author" comes from aitio, meaning literally, "cause" b. Later, we will see how Christ is the "cause" of our salvation - cf. He 7:24-27 2. But for now, note that He is the cause of salvation for "all those who obey Him"
a. Is obedience necessary for salvation? Consider these verses: 1) Jesus will bring vengeance on those who have not obeyed the gospel - 2 Th 1:7-9; cf. 1 Pe 4:17-18 2) Paul sought to bring about the "obedience to the faith" among all the nations - Ro 1:5; 16:25-26 a) But not all had obeyed the gospel - Ro 10:16 b) Yet he was grateful for those who had - Ro 6:17,18 3) Those who have obeyed the truth have purified their souls - 1 Pe 1:22 b. If obedience is necessary for salvation, are we then saved by works? 1) Not if by "works" you mean "meritorious works" (works by which we EARN salvation) 2) But if you mean by "works" the "works of God" (works by which we RECEIVE God's unmerited gift of salvation) which God has ordained, then yes! a) E.g., believing in Christ is a "work of God" - Jn 6:28-29
b) Since repentance and baptism are likewise enjoined by God, they too would be "works of God" that we must obey in order to receive salvation - e.g., Ac 2:38;10:48
-- Thus salvation "by grace through faith" does not preclude the necessity of obedience to Christ and His gospel! B. "ACCORDING TO THE ORDER OF MELCHIZEDEK" (10) 1. Here we begin to learn the distinct nature of Christ's priesthood 2. As prophesied in Psa 110:4, the Messiah would be "a priest forever according to the order of Melchizedek" 3. Thus His priesthood would be different from the Aaronic or Levitical priesthood a. Different, but would it be superior? b. Would the difference be enough to persuade them not to forsake Christ? -- The difference between the two priesthoods and the superiority of Christ's over Aaron's is taken up later in this epistle (cf. He 7:1-28) CONCLUSION
1. The spiritual immaturity of the Hebrew readers will necessitate a temporary digression (cf. He 5:11-6:20) 2. But for the moment, the author has established "Christ's Qualifications As High Priest"...
a. He was Divinely appointed b. He is sympathetic because of His own sufferings 3. This makes Jesus suitable as the "author of eternal salvation" a. But don't forget that He is the author of salvation "to all whoobey Him"
b. Have you rendered obedience to the gospel of Christ? - cf. Mk 16:15-16; Ac 2:36-39
Marks Of Spiritual Immaturity (5:11-14)
INTRODUCTION
1. Just because one has been a Christian for many years, does not mean they are "mature" a. They may be like the person who had been teacher for twenty-five years... 1) When she heard about a job that would mean a promotion, she applied for the position. However, someone who had been teaching for only one year was hired instead. 2) She went to the principal and asked why. The principal responded, "I'm sorry, but you haven't had 25 years of experience as you claim; you've had only one year's experience 25 times." -- During that whole time the teacher had not improved! b. So it may be with many Christians; they have not grown, but simply repeated their first year of spiritual life many times! 2. The lack of spiritual growth (i.e., spiritual immaturity) is a dangerous thing... a. For there may be blessings to be enjoyed in Christ that only the mature Christian can truly understand and appropriate b. If one remains spiritually immature, they do not come to fully appreciate their standing and blessings that they have in Christ! -- Deprived of a greater understanding, they are more susceptible to the wiles of the devil 3. The author of the book of Hebrews found himself faced with this problem... a. He had much to say about Christ as our High Priest b. But the spiritual immaturity of his readers made it difficult -- And so he thought it necessary to temporarily digress - He 5:11-14
4. How about you? a. Are you growing as a Christian? b. Or are you repeating your first year over and over again, remaining spiritual immature? -- Do you know how to determine whether you are spiritually mature? [In our text we find some of the identifying "Marks Of Spiritual Immaturity", indicators that reveal when one is in need of "growing up"
spiritually. For example, one mark of spiritual immaturity is...] I. DULLNESS OF HEARING (11)
A. THE HEBREWS HAD BECOME "DULL OF HEARING"... 1. This prevented the writer from continuing with his argument at the moment 2. While the material he had to share was "hard to explain"... a. It wasn't so much the difficulty of the material itself b. As it was their own inability to receive it! 3. That they had "become" dull of hearing may imply a regression... a. At one time they were not "dull of hearing" b. They may have been like the Bereans at one time, "who received the word with all readiness" - Ac 17:11 c. Indeed, most converts are truly "sharp" in their listening at the first 1) They are excited about what they are learning 2) They listen with great "readiness", and spiritual growth occurs d. But it is not uncommon for apathy to set in, making one "dull of hearing" -- When one becomes "dull of hearing", they begin to regress to a state of spiritual immaturity B. ARE YOU "DULL OF HEARING"? 1. Ask yourself these questions: a. Is the Bible dull? b. Are the Bible classes dull? c. Are the sermons dull? d. Is anything that is spiritual in nature (like singing, praying) dull? 2. If so, then you have become "dull of hearing"! a. If you listen at all, it will be to those who are willing to "tickle your ears" b. And you will be susceptible to being mislead - 2 Ti 4:3-4 [When one is "dull of hearing", it is only natural that the next "markof spiritual immaturity" will be evident...]