1 The authority and honour of our Saviour’s priesthood. 11 Negligence in the knowledge thereof is reproved.
Heb 5:1 Every high priest is selected from among the people and is appointed to represent the people in matters related to God, to offer gifts and sacrifices for sins.
High priest. The essential qualifications of the office of high priesthood are here set forth (vs. 1–4) to show that Christ possessed these qualifications (vs. 5–10). Selected from among the people.
This phrase qualifies the term “high priest.” The author is here discussing human high priests.
Later (vs. 5–10) he will discuss Christ as high priest.
Ordained. Gr. kathisetēmi, “to appoint,” “to put in charge.” The appointment is by God (see v. 4).
The service of the high priests was in behalf of men, as mediators between them and God. Things pertaining to God. See on ch. 2:17.
Offer gifts and sacrifices for sins.
This was doubtless the most significant function of the high priestly office.
Gifts. Gr. dōra, in the LXX denoting specifically the “meat offerings” (Heb. minchoth, sing. minchah, see on Lev. 2:1), though in Gen. 4:4 the word is used of the offering of Abel.
Sacrifices. Gr. thusiai in the LXX generally denoting blood sacrifices, though not without exception. In Gen. 4:5 thusiai is used of the bloodless offering of Cain. It is doubtful that any distinction should be sought between dōra and thusiai. The two terms are probably used together as a generic phrase denoting the whole round of offerings and sacrifices involved in the Jewish ceremonial system.
Sacrifices for sins.
The gifts and sacrifices had to do with the sins of the people. The ceremonial system was designed to teach men God’s abhorrence of sin and His plan for dealing with it.
Heb 5:2 He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.
He is able.
The basis of his ability is his own frail humanity.
Have compassion. Gr. metriopatheō, “to moderate one’s feelings,” “to deal gently with,” “to feel gently toward.”
Those who are ignorant.
Gr. agnoeō, “not to know,” “not to understand,” “to be ignorant,” “to do wrong,” “to sin in ignorance.” The last meaning seems to be particularly appropriate here. Those who sin through ignorance need to be gently dealt with since their offense is not willful.
They need enlightenment and encouragement. They are unwitting offenders and should not be classed with those who commit the same offenses with full knowledge of the evil of their course.
Going astray. Those who are being deceived.” Compassed with infirmity. The high priest was subject to like passions as his people were. His personal, experimental knowledge of the weaknesses and temptations of the flesh led him to have a sympathetic understanding of the weaknesses and failures of others and qualified him to give counsel and help to those in temptation. Compare on chs. 2:17; 4:15. Heb 5:3 This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.
He had the same propensities toward sin as had his people, and the ancient ceremonial system required him to offer sacrifice for his personal sins. Ought. Gr. opheilō, “to be obligated.” The obligation was based on the requirements of the ceremonial law (see Lev. 16:6; cf. ch. 4:3). The fact that the high priest was required to offer sacrifices for his own sins would lead him to have compassion on the people. How could he blame others when he himself committed the same, or perhaps worse, wrongs?
He needed to maintain a humble attitude, and regard with deep compassion those who failed. As a man considers his own weaknesses, he is not likely to condemn others mercilessly. Compare Gal. 6:1.
Of the people. The reference is probably to the Day of Atonement, when the high priest made “an atonement for the children of Israel” (Lev. 16:34)
Heb 5:4 And no one takes this honor on himself, but he receives it when called by God, just as Aaron was.
Honour. Gr. timē “honor,” “respect,” “a place of honor,” “office.” Here “office” or “place of honor” would be suitable meanings. The office of high priest was a position of honor.
Called by God. The office of high priest was by divine appointment. It was God who selected Aaron for the position (Ex. 28:1). The succession in the family of Aaron was also presumably ordered by God as implied in the text under consideration. During Israel’s history many priests held the office who were unworthy of their position, but the author is here not concerned with this.
It is his purpose to set forth divine appointment as an essential qualification of the true high priesthood, to show that Christ met this as well as other requirements (Heb. 5:5–10).
Heb 5:5 In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, “You are my Son; today I have become your Father.”
Verses 5–10 show that Christ met the qualifications for high priesthood set down in vs. 1–4.
These are: (1) the high priest must share humanity (vs. 1 3);
(2) he must be appointed by God (v. 4). Glorified not himself. Christ did not assume the honor of the high priest’s office uninvited. It was God who appointed Him…
Joh 8:54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me.
Thou art my Son. See on ch. 1:5. The citation is here given to prove that Christ’s exalted position was by His Father’s appointment. See on Acts 13:32, 33.
Heb 5:6 And he says in another place, “You are a priest forever, in the order of Melchizedek.
You are. That is, God, the speaker in v. 5. You are a priest. A citation from Ps. 110:4, here quoted as evidence that God had appointed His Son to priestly office.
The priesthood of Christ is fully discussed in subsequent chapters (Heb. 7–10).
For ever. In contrast with earthly high priests, who because of death held office for limited periods. Order. Gr. taxis, “fixed succession,” “order,” “position,” “nature,” “quality,” “post,” “rank.”
Here the definitions “fixed succession” or “order” does not appear suitable, for Melchisedec had no line of successors. Preferable are definitions like “quality” or “nature,” “manner.”
The passage may be rendered, “according to the nature of Melchisedec.” In Ps. 110:4 the Hebrew word for “order” is dibrah, which means “manner.” This supports the idea that succession is not the point of comparison here intended.
Melchisedec. A transliteration of the Gr. Melchisedek, which in turn is from the Heb. Malki–ṣedeq. The spelling “Melchizedek” (Gen. 14:18) is a transliteration of the Hebrew. For the identity of Melchisedec see on Heb. 7:2.
Heb 5:7 During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission.
Offered up prayers. The idea of the passage is that in offering up his prayers and supplications and in being heard Jesus learned obedience. The obedience was learned by these experiences, not following them.
Could save. The fact that the Father was able to save the Son from death made the trial so much the greater. The humanity of the Son of God shrank from the horror of separation from the Father. While He was willing to go through the deep waters alone, He prayed earnestly to be exempted from drinking the cup if there was another way. But there was not other way, and so He drank it.
Heb 5:8 Son though he was, he learned obedience from what he suffered
Heb 5:9 and, once made perfect, he became the source of eternal salvation for all who obey him
Being made perfect. Gr. teleioō (see on ch. 2:10). The verb form may be translated “having been made perfect,” or “having been completed.” The thought is that of having attained a goal, of having finished a task.
Christ achieved that which He had set out to accomplish through His humanity. He had demonstrated His obedience to the point of death, and was perfected. He was now qualified for the office of high priest (see on ch. 5:1–3).
Heb 5:10 and was designated by God to be high priest in the order of Melchizedek.
Designated. The word occurs only here in the NT. The usual word for call is kaleō, the word used in v. 4. Prosagoreuō refers to Christ’s being formally designated by God as high priest. High priest. The Christian world in general is acquainted with Christ as “the Lamb of God” that “taketh away the sin of the world” (John 1:29). It is acquainted with Christ as the crucified One, who gave Himself for us that we might be saved. But not all Christians are acquainted with Christ as the high priest who ministers His blood in the sanctuary above. Yet without that ministry the plan of salvation would be ineffective. In the institution of the Passover in Egypt God commanded the Israelites not simply to slay the lamb, but to put its blood on the doorposts (see Ex. 12:7–13). So in the antitype the blood of Christ, our Passover (1 Cor. 5:7), is not simply shed, it is ministered for us in heaven above by our great High Priest, as a vital part of God’s plan to save us. Order of Melchisedec. See on v. 6.
Warning Against Apostasy
Heb 5:11 We have much to say about this, but it is hard to make it clear to you because you no longer try to understand.
The limitation of the student is the limitation of the teacher.
Heb 5:12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food!
These were not new converts, or this statement could not be true. But they had apparently not progressed as far and as rapidly as it was their privilege to do. They had been taught before, but they had forgotten their lessons and needed to be taught again. The same condition exists today. Old and young waste time on that which is not essential, fail to improve their opportunities, and need to learn again the first principles of Christianity.
This is a lamentable condition. Milk … strong meat. By these are indicated the fundamental principles of the gospel and the advanced principles.
God wants all to grow up into the full stature of manhood in Christ, and “henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine” (see on Eph. 4:14).
Heb 5:13 Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness.
As men become skillful in a trade or profession, so God wants us to become skillful and experienced in the use of the Word. Word of righteousness. Here, doubtless, a general term synonymous with “gospel.”
infant. Here a figure of underdevelopment (cf. on Eph. 4:14).
Heb 5:14 But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.
The author is preparing his readers to receive advanced instruction in certain matters relating to the true position of Christ. He wishes to stir up his readers to a greater degree of interest in that which he is about to impart. He thinks the time has come for them to take a forward step, throw off their infantile habits, and become adults. Mature. Them that are of full age. Gr. teleioi, “mature” (see on Matt. 5:48). Use. Gr. hexis, “exercise,” “practice.” Senses. Gr. aisthētēria literally, “the organs of sense,” figuratively, “the senses,” here the faculties for making the proper moral decisions. The passage may be translated, “having the faculties trained to distinguish between good and evil.”