Hebrews Chapter 5 Part 1

 

Hebrews Chapter 5 Part 1

God’s Priest-Son

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: Heb 5:1

taken from among... he that is the high priest among his brethren Lev. 21:10.

Six Commands—High Priest Laws

1. The high priest shall not uncover his head or rend his clothes in mourning.

2. He shall not defile himself by going in to any dead body (to attend the funeral), or defile himself for his father or mother (Lev. 21:11).

3. He shall not go out from the sanctuary for the sickness or death of any of his near kin (Lev. 21:12).

4. He shall marry only a virgin (Lev. 21:13), not a widow, divorcee, profane woman, or a harlot (Lev. 21:14).

5. His virgin wife shall be of his own people, not a foreigner.

6. He shall not profane his seed among his people (Lev. 21:15).

Anointing with oil by pouring it on the head was the distinguishing mark between the high priest and others as far as consecration was concerned (Lev. 21:10; 8:12; Psm. 133:1-3). He also wore different clothes than the other priests (Exo. 28:1-43). The high priest was chief ruler—a sort of king and representative for God among the people. By his anointing he represented God as chief prophet; by his office he was typical and representative of Christ in His sacrificial character; and by his holy crown he represented the ruling authority of God on earth.

In the East the first sign of mourning was uncovering the head, disheveling the hair, throwing dust on it, and ripping the clothes. This behavior was forbidden to the high priest.

he may offer... Greek: prosphero, to offer (Heb. 5:1, 5:3, 5:7; 8:3-4; 9:7-28; 10:1-12; 11:4, 11:17); deal with (Heb. 12:7); put to (John 19:29); present unto (Mat. 2:11); do (John 16:2); and bring to (Mat. 4:24; 5:23; 8:16; 9:2, 9:32; 12:22; 14:35; 17:16; 18:24; 19:13; 22:19; 25:20; Mark 10:13; Luke 12:11; 18:15; 23:14).

gifts and sacrifices... The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1-5).

However, “gifts” is used (in 8:4), to refer to all the various sacrifices (8:3). The 3 occurrences of the phrase in the New Testament (8:3; 9:9), employ a Greek construction which expresses a closer relationship between the two terms than is normally indicated by the word “and.” This could indicate that no distinction should be made between the terms, and the “for sins”, should be taken with both.

We know that the high priest in the temple was the only one to go into the most holy place. He was not to go in unworthily, and he must carry the blood with him into the most holy place. This blood was not only for the people, but for his sins, as well.

The high priest was the representative of the people to God. God spoke to the people through the Urim and Thummim which was behind the breastplate worn by the high priest. This was symbolic of God speaking to the people through the heart of the high priest. The people had no direct contact with God at this time, but were represented by the high priest.

In the first major movement of the epistle (1:5-4:16), the author set forth two major truths: (1) the exalted position and destiny of Him who is uniquely God’s King-Son and (2) the salvation-inheritance of those who cleave to Him by faith. Included in the consideration of these themes have been solemn warnings not to neglect or forfeit the inheritance that His exalted station makes so attainable. The Son’s future kingship has been at the center of all this discussion.

At the same time, it has been made clear that the King-Son is also a High Priest. The importance of this reality has already been briefly pointed out. Now, however, the Son’s priestly role would be considered in detail. In doing so the writer as usual interspersed sections of exposition with passages of exhortation and warning.

Introduction: the qualified Priest

Before enlarging on the ramifications of the priesthood of Christ, the writer took the logical step of showing Christ’s qualifications for that role. Though His priesthood has already been assumed, its validity must now be asserted if the admonitions based on it are to carry full weight.

The General Requirements For A High Priest

If it be asked what a high priest really is, the answer is easily drawn from the Old Testament institution with which the readers were familiar as we have seen above. Such a person is one of mankind’s own number: he is selected from among men and he is also their representative in matters related to God. These “matters” include the offering of both gifts (dōra) and sacrifices (thysias) for sins (cf. Heb. 8:3; 9:9).

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. Heb 5:2

can have compassion... Greek: metriopatheo, to be moderate or merciful toward. It means not merely to have compassion, but to act with moderation; to bear with each person according to his ignorance, weakness, and circumstances; to pity, feel for, and excuse as far as possible; to be ready to pardon and when punishment is required, to administer it with gentleness (Heb. 5:2-3). This verb occurs only here in the New Testament. It carries the idea of maintaining a controlled but gentle attitude in the treatment of those who are spiritually ignorant and wayward. Impatience, loathing, and indignation have no part in priestly ministry. Such moderation and gentleness comes from realizing one’s own human frailty. The priest would be reminded of his own sinful humanity every time he offered sacrifices for his own sins (verse 3).

on the ignorant... If anyone sinned in ignorance against God’s commandments, a sin offering had to be brought and atonement made (Lev. 4:2-3, 4:13, 4:22, 4:27; Num. 15:28).

Four classes of sinners:

1. Priests (Lev. 4:3)

2. Congregation (Lev. 4:13)

3. Rulers (Lev. 4:22)

4. Common people (Lev. 4:27)

out of the way... if a soul sin, and hear the voice of swearing, and is a witness See Lev. 5:1-6:7.

Three Trespasses Requiring Atonement

1. Failing to speak and reveal the truth when under oath (Lev. 5:1; cp. Num. 5:21)

2. Failing to purify oneself when one is unclean (Lev. 5:2-3)

3. Speaking and swearing rashly and quickly forgetting what was said, or shirking responsibility for it (Lev. 5:4)

Sin is transgression of the law (1Jhn. 3:4); breaking any commandment was sin and incurred the penalty of the broken law. This applied to all—priests or laymen (Lev. 4:2-3). Sin is sin regardless of who commits it or when it is committed, and God deals with all on the same basis.

The reason given for pardon and slow punishment is that the high priest himself also struggles with weakness (Heb. 5:2-3).

The high priest was not a perfect man, but was chosen of God to represent the people. Aaron was a good example of the weakness of the high priests. He was the first high priest. Even though he was chosen of God for this job, and had actually heard the voice of God, he still built the golden calf which God had forbidden.

Moses was gone to the top of the mountain to receive the 10 commandments from God. Aaron and the people decided that he was not coming back, and they did this terrible thing. We find that Aaron's 2 oldest sons were no better than he was. God killed them for their sin.

Lev. 10:1 "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not."

Num. 3:4 "And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father."

Most people believe this strange fire, that they offered was that they were drunk when they made the offering. This is not in the Bible, however. Some of the other sons of high priests sinned and were killed, but we have already covered that here. It is enough to say these were not perfect men.

The high priest must also be a man of compassion as the word metriopathein, which underlies the phrase deal gently, implies. This is the capacity to moderate one’s feelings to avoid the extremes of cold indifference and uncontrolled sadness. For an ordinary high priest of the Old Testament, this sympathy grew out of an awareness that he himself was subject to weakness, prone to failures of his own. Hence in his sacrificial activities he must make the necessary offerings for his own and the peoples’ sins.

And by reason hereof he ought, as for the people, so also for himself, to offer for sins. Heb 5:3

This Scripture should cover this fact that even the high priest was many times guilty of sin.

Lev. 4:3 "If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."

Hence in his sacrificial activities he must make the necessary offerings for his own and the peoples’ sins. In this respect alone, as the author will show later (cf. Heb. 7:27), Christ did not exactly correspond to the characteristics described here, since He “was without sin” (Heb. 4:15). But it is also possible that the writer thought of the compassion of the Son-Priest as being far richer than the moderate gentleness he ascribed to other high priests.

And no man taketh this honour unto himself, but he that is called of God, as was Aaron. Heb 5:4

called of God... A High-Priest was selected and called by God into service (Exo. 28; Num. 16:1-40; 1 Sam. 16:1-3).

Ministry, for the priest, or for preachers today, should not be undertaken as a profession. Those who minister must be called of God. To go into the ministry without God calling you to that job, would be a sin.

2 Chr. 26:18 "And they withstood Uzziah the king, and said unto him, [It appertaineth] not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither [shall it be] for thine honor from the LORD God."

This Old Testament Scripture shows that not even a king could take it upon himself to minister in the temple; God is the only one who can ordain someone to minister. I will give one New Testament Scripture on this and then go on.

John 3:27 "John answered and said, A man can receive nothing, except it be given him from heaven." Amen! Amen.

We see that even the Christians must be called to be God's children.

1Thes. 2:12 "That ye would walk worthy of God, who hath called you unto his kingdom and glory."

But one thing is certain. The high-priestly office was a divine appointment and could not simply be entered because one aspired to that honor. Just as Aaron was, this High Priest must also be called by God.

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. Heb 5:5

Thou art my... The 14th Old Testament prophecy in Hebrews (Heb. 5:5; Psm. 2:7, fulfilled). Next, Heb. 5:6. See, Acts 13:33.

There are so many Scriptures that pertain to this, that it is difficult to choose just one or two. Jesus Christ (for His stay on earth), was the Son of God. In heaven, He is the Word of God. We know that the birth of Jesus was not a natural birth. Jesus was born of a virgin. The Holy Spirit hovered over Mary and she conceived of the Spirit of God.

It was planned by the Father, Word, and Holy Ghost from the foundation of the world for Jesus to die for the sin of the people. In fact, not only did Jesus not glorify Himself, but all 3 of the Godhead glorified Him. The people were the Word's creation, so it was only proper for Him to save them.

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God.” "All things were made by him; and without him was not any thing made that was made."

John 1:14 "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

We can easily see from this that not only are we all, the creation of the Word of God, but that Word took on the form of flesh and dwelt among us as Jesus Christ, The Son of God. He took the name of Jesus, for His stay on the earth, because Jesus means Savior.

The Son’s Call To Priesthood

No one is to suppose, the author insisted, that Christ began His priestly functions without the appropriate call from God. On the contrary, the same One who declared Christ to be the King-Son, declared Him also to be a Priest forever, in the order of Melchizedek. In uniting as the author did here the text of Psm. 2:7, which he had quoted before (Heb. 1:5), and the text of Psm. 110:4, he skillfully joined the two great truths about the Messiah which lie at the heart of this epistle. The declaration of Psm. 2:1-12 had proclaimed Him the Davidic Heir whose destiny was to rule the nations (cf. Psm. 2:8). But Psm. 110:1-7 had also been earlier quoted to much the same effect (cf. Heb. 1:13).

As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. Heb 5:6

Thou art a... The 15th Old Testament prophecy in Hebrews (Heb. 5:6; Psm. 110:4, fulfilled). Next, Heb. 6:14.

for ever after... Christ is an eternal priest, proving there will be eternal worship and eternal duties of priesthood (Heb. 5:6; 6:20; 7:3, 7:17, 7:21).

the order of... Greek: taxis, order, arrangement, rank, position (Heb. 5:6, 5:10; 6:20; 7:11, 7:17, 7:21; Luke 1:8; 1Cor. 14:40; Col. 2:5). If He is priest forever, there can be no priestly succession. As long as men have access to God, there is no need for human mediators between God and man.

Order of Melchisedec... Ten Facts about Melchizedek Heb. 7:1.

1. King of Salem, ancient Jerusalem (Heb. 7:1; Gen. 14:18).

2. Priest of God in Abraham’s day (Heb. 7:1; Gen. 14:18).

3. He met Abraham returning from his military victory (Heb. 7:1; Gen. 14:16-18).

4. Abraham gave him one-tenth of the spoils (Heb. 7:2; Gen. 14:16-24).

5. Melchizedek was called King of righteousness (Heb. 7:2).

6. He was called King of Salem, or King of Peace (Heb. 7:2; Gen. 14:18).

7. He had no descent (Greek: agenealogetos, without genealogy); without recorded father or mother; and without recorded beginning of days or end of life (Heb. 7:3, 7:6). He had a father, mother, birth, and death, but these were not recorded, so that he could be a type of Christ who was an eternal being really without beginning and ending (Mic. 5:2; Isa. 9:6-7; John 1:1-2; Heb. 1:8; Rev. 1:8-11).

8. He made a type of Christ, so that Christ could be made a priest after his order (Heb. 7:3; 5:6, 5:10; 6:15-20; 7:1-10, 7:15-21). As God Christ was not begotten, was not God’s Son, and had no birth or death. Only as man did the second person of the Divine Trinity have a begetting, a father, a mother, a birth and a death (see, Acts 13:33).

9. He was an ordinary man (Heb. 7:4).

10. He was greater than Abraham (Heb. 7:4-7).

Twofold Purpose of Paul:

1. To show that Jesus Christ was the Person prophesied of in Psm. 110:1-7, which psalm the Jews uniformly held to refer to the coming Messiah

2. To answer the objections of the Jews against Christ’s priesthood on the grounds that He did not come from priestly stock and could not be the anti-type of Aaron or fulfill Lev. 21:10-15. From the Jewish viewpoint Christ would be further disqualified because:

(1) No proselyte could be a priest

(2) No slave could be a priest

(3) No bastard could be a priest (Jews accused Him of being illegitimate)

(4) No son of a Nethinim (temple servant of the priest) could be one

(5) No man whose father exercised a base trade such as the carpenter trade. Many Jews considered Him unfit to be a priest because of this.

Here Paul shows that it was not necessary for the priest to come from a particular stock, for Melchizedek was a priest of the most high God and not from Abraham or Aaron: He was a Canaanite. Jews considered any person not in the regular genealogies of Israel to be without father and without descent or genealogy. Then, too, Jews considered Melchizedek to be without father and without mother because he was a righteous man and should not be classed with the heathen. This special phraseology was not uncommon when a person was unknown or obscure. Such was their way of signifying that the parents were unknown.

(Quoted from Psm. 110:4), from which this whole section is expounded.

This Melchizedec is the same as Melchizedek in the Old Testament. The name is different, because the Old and New Testaments are translated from different languages. This Melchizedek has been a mystery for thousands of years.

Gen. 14:18 "And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God."

This Melchizedek appeared to only one man that we know of, and that man was Abraham; the father of all the believers. For us to be a spiritual son or daughter of Abraham, he would have to believe the same thing we do.

If this Melchizedec is an appearance of our Lord, then he would believe the same as believers do. This Melchizedec appeared approximately 2000 years after the birth of Adam. Jesus the Christ Child appears approximately 2000 years after this happening. The King of kings and Lord of lords will appear about 2000 years after the birth of Jesus.

Abraham paid tithes to this High Priest. This High Priest served Abraham the same elements that Jesus served the disciples at the Last Supper, bread and wine.

The Melchizedekan priesthood is discussed in detail (in chapter 7) as seen above.

Now, however, a further statement of this latter psalm was cited to show that the future Conqueror is also a Priest of a special order. In this way the author united in the person of Christ the dual offices of Priest and King. In doing so the author was perhaps conscious of countering a sectarian position like that evidently current at Qumran, where both a lay, or kingly, Messiah and a priestly Messiah seem to have been anticipated. In any case the two quotations given here from Psm. 2:7 and Psm. 110:4 furnish the concentrated essence of the author’s thought about the Lord Jesus Christ. It is likely enough that the writer assigned the proclamations of both psalms to the moment when the Son “sat down at the right hand of the Majesty in heaven” (Heb. 1:3).

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; Heb 5:7

Who in the... Eight Facts about Christ:

1. His sufferings were in the days of His flesh on earth (Heb. 5:7).

2. He prayed with supplications, strong crying and tears to God (Heb. 5:7).

3. He prayed to be saved from death, not from death on the cross, for He was not saved from this.

4. He was heard and saved from death at the hands of satanic powers which tried to kill Him in the garden of Gethsemane before He could get to the cross where He was to fulfill prophecy and complete atonement (see, Mat. 26:39; Luke 22:43-44; 1Pet. 2:24; Gal. 3:13).

5. He learned obedience by His sufferings.

6. He was made perfect by His sufferings.

7. He was perfected by means of suffering He made atonement and became the author of eternal salvation to all who will obey Him.

8. He was called by God to be an high priest after the order of Melchizedek.

when he had... The subsequent context makes it clear that this refers back to Christ, the main subject (in verse 5). In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father’s will in accepting the cup of suffering which would bring His death (Mat. 26:38-46; Luke 22:44-45).

Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (Isa. 52:14; 53:3-5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Isa. 53:7), He did cry out from the agony of the fury of God’s wrath poured on His perfectly holy and obedient person (Mat. 27:46; 2Cor. 5:21). Jesus asked to be saved from remaining in death, i.e., to be resurrected (Psm. 16:9-10).

This is speaking of Jesus, who took on the form of flesh for His stay here on the earth. It was necessary that He be in the flesh of man, that He could be our substitute on the cross. The flesh of Jesus was from His mother Mary, and was normal flesh as you and I have. The Spirit within the flesh was the Spirit of God.

The Holy Spirit had hovered over Mary (who was a virgin), and she conceived of the Holy Spirit of God. This Scripture above is speaking of the time when Jesus went to the garden of Gethsemane with Peter, James, and John and prayed to His Father to let the cup pass from Him.

Gethsemane means an oil press. The garden is full of olive trees. This press is used to make olive oil. Olive oil is symbolic of the Holy Spirit. I believe that Jesus' Spirit was strong and ready to face this horrible death of the cross, but His body (flesh), was weak, and He came to the garden to pray to strengthen His body for this suffering.

Let us read a few Scriptures pertaining to this and see if that might be the case.

Mat. 26:39-42 "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]." "And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?" "Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak." "He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done."

We see from this, that the flesh of Jesus was not looking forward to this death. Here are two more Scriptures where Jesus accepts God's will in this.

John 12:27-28 "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour." "Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again."

But also in other respects Jesus is qualified for His priesthood. If it is a question of offerings (cf. Heb. 5:1), it can be pointed out that when Jesus was on earth He offered up prayers and petitions. In the expression “offered up” the writer employed the same verb (prospherō) he had used in Heb. 5:1. The added description, with loud cries and tears to the One who could save Him from death, has often been thought to refer to the experience of Gethsemane. But the Greek here seems to reflect the Septuagint rendering of Psm. 22:24. Since that psalm is messianic for this author (cf. Heb. 2:12), it is probable that he actually has the sufferings of the Cross in mind, as does the psalm. This would be appropriate since the cries of the Savior would then be linked directly with His sacrificial work.

That these “cries and tears” were accepted by God is evidenced by the observation, He was heard because of His reverent submission (eulabeias). To this also Psm. 22:1-31 bears reference in that its latter half are the words of One who has emerged from suffering in triumph and praises God for that (cf. Psm. 22:22-31). In fact the psalm’s first note of triumph has already been quoted (i.e., Psm. 22:22 in Heb. 2:12). Thus the “reverent” Sufferer was indeed saved from death, and this by means of rising from the dead. Hence too the Resurrection furnishes the decisive proof of God’s acceptance of Jesus’ sacrificial activity.