Chapter 5

1 The authority and honour of our Saviour’s priesthood. 11 Negligence in the knowledge thereof is reproved.

1. 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).

Taken from among men.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. kathiseteµmi, “to appoint,” “to put in charge.” The appointment is by God (see v. 4).

For men. Or, “in behalf of men.” 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.

May offer. This was doubtless the most significant function of the high priestly office.

Gifts. Gr.doµra, 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 doµra 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.

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.

2. Who can. Literally, “being able.” The basis of his ability is his own frail humanity.

Have compassion. Gr. metriopatheoµ, “to moderate one’s feelings,” “to deal gently with,” “to feel gently toward.”

The ignorant. Gr. agnoeoµ, “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 inasmuch as 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.

That are out of the way. Rather, “those who are being led astray,” or “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.

3. By reason hereof. Or “on account of this,” that is, on account of the fact that he himself was beset with infirmity. 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.opheiloµ, “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.

For 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).

For himself. See above under “ought.”

4. Honour. Gr. timeµ “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 of 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. In the course of 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, in order to show that Christ met this as well as other requirements (Heb. 5:5–10).

5. So also Christ. 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. Compare John 8:54.

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.

6. He. That is, God, the speaker in v. 5.

Thou art 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” do 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. MalkiРsedeq. The spelling “Melchizedek” (Gen. 14:18) is a transliteration of the Hebrew. For the identity of Melchisedec see on Heb. 7:2.

7. Who. That is, Christ (see on v. 5). The grammatical construction is somewhat involved. The principal verb of the sentence is “learned” (v. 8), and the principal thought, Christ learned obedience.

Days of his flesh. That is, the period of his earthly life (see on John 1:14).

When he had offered up. That is, by offering up, or, in offering up. 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.

Prayers. Gr. deeµseis, “petitions,” “entreaties,” “prayers,” from the verb deomai, “to ask,” “to beg as a favor.”

Supplications. Gr. hiketeµriai, used of olive branches held in the hands of suppliants, from which custom the word came to denote the earnest supplications themselves.

Strong crying and tears. This seems to refer especially to the experience in the Garden of Gethsemane. Although the gospel writers do not mention tears in connection with the agony there experienced, these can easily be imagined. Some believe the author is referring also to the experience on the cross. See Matt. 26:36–44; 27:46; Mark 14:32–41; 15:34; Luke 22:39–44; 23:46.

Able to 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.

From death. Literally, “out of death,” which may imply that Christ would experience death, but that God would save Him out of it, that is, raise Him.

Was heard. This statement has caused some difficulty, because of the fact that Christ was not saved from death; and yet the assertion is made that Christ “was heard.” If the phrase “from death” be understood as explained above, the passage presents no difficulty. If “from death” be understood as signifying that Christ would not experience death, then the following explanation is pertinent: The text does not say that Christ asked to be saved from death, but that He prayed to Him who is able to save Him from death; and the accounts in the Synoptics clearly state that Christ prayed that “if it were possible, the hour might pass from him” (Mark 14:35). In Matthew He is quoted as praying, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Matt. 26:42). These statements can be understood only in the light of Christ’s desire to be spared from death, if it were possible and consistent with God’s will.

Had Christ in His prayer peremptorily demanded that He be saved from death, then it must be admitted that His request was denied. But Christ did not demand this. When He added the words of submission, “Thy will be done,” He cleared the way for the Father to do as He thought best, and pledged Himself to accept His decision. As Christ’s will was also the Father’s will, whatever He should decide would likewise be Christ’s decision. In this way Christ was heard, and in this way every prayer is heard that ascends to God in submission to His will.

Let no Christian think that his prayer is not heard. Every earnest prayer is heard, even though it be not answered favorably. No is as definite an answer as Yes; though often the answer is neither Yes nor No, but Wait. Submission to the will of God is the great secret of effective prayer.

In that he feared. Gr. apo teµs eulabeias, “from his piety,” that is, because of his piety, or from his anxiety. Commentators are divided as to whether eulabeia should be regarded as reverent fear or as ordinary fear and anxiety. If as ordinary fear, the passage would mean, “he was heard [that is, delivered] from his anxiety.” However, scriptural usage of eulabeia and its related forms favors the definition “piety,” or “reverent fear.” For example, eulabeia is rendered “godly fear” in ch. 12:28. Compare the use of the adjective eulabeµs in Luke 2:25; Acts 2:5; 8:2, and of the verb eulabeomai, in Acts 23:10; Heb. 11:7.

8. Though he were a Son. This has reference to the divinity of Christ. Though He took humanity, Christ was nevertheless divine. The two natures were mysteriously blended in Him (see on John 1:14). The resurrection especially declared Him to be the Son of God (see on Rom. 1:4), but prior to that event He was already Son (see on Luke 1:35). The thought of the passage is that though He was divine, He learned “obedience by the things which he suffered.”

Learned. Gr. manthanoµ, “to learn,” “to come to know,” “to come to understand.” Christ came to understand what obedience meant. For Him it entailed suffering and death; He “became obedient unto death, even the death of the cross” (Phil. 2:8). He came to this earth to do the will of God (Heb. 10:9), and from this course He could not be swerved. Doing His Father’s will involved Jesus in constant conflict, but not once did He yield to temptation. Knowing by personal experience the involvements of human obedience to the divine will, He is able “to succour” those who are tempted to swerve from the path of obedience (ch. 2:18).

Sometimes the question is raised how it could be said that Christ, who is perfect and at every moment has been perfect, needed to learn obedience. Two observations may help to answer this query: (1) As far as His earthly life is concerned Christ developed like other human beings. He “increased in wisdom and stature, and in favour with God and man” (see on Luke 2:52). He learned by observation and experience as do others. (2) Though as God prior to the incarnation Christ was omniscient, yet He did not know by experience the problems confronting men as they seek to render obedience to God. By becoming man and by facing the temptations of life as a man, Christ gained this knowledge. He thus met one of the essential qualifications for the high priesthood, namely that the appointee belong to the human family (see on Heb. 5:1–3).

9. Being made perfect. Gr. teleiooµ (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).

Author. Gr. aitios, “cause,” “source.” It was the fulfillment of the plan laid before the foundation of the world with regard to His incarnation, life, death, resurrection, and glorification, that made Him the source of salvation. See Acts 4:12.

That obey him. Obedience is directly involved in the plan of salvation, not that salvation is earned by obedience, but that faith leads to obedience. For the relationship of works to faith see on Rom. 3:31.

10. Called. Gr. prosagoreuoµ, “to greet,” “to salute,” “to name,” “to designate.” The word occurs only here in the NT. The usual word for call is kaleoµ, the word used in v. 4. Prosagoreuoµ 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.

11. Of whom. Or, “concerning which.” The Greek may be understood either way. “Of whom” would apply to Melchisedec, concerning whom the author says many things (see ch. 7). “Concerning which” would apply to the high priesthood of Christ after the manner of Melchisedec.

Hard to be uttered. Or, “hard to explain.” The author realized the difficulty of his subject, and that spiritual perception was needed on the part of the church. It is evident that he was well acquainted with his readers, or he would not dare speak of them as he does.

Dull of hearing. Or, “slow [or “sluggish”] of hearing.” This condition makes it difficult for the author to present his subject. His difficulty is twofold: a hard subject and dull hearers. The limitation of the student is the limitation of the teacher.

12. For the time. Rather, “on account of the time [elapsed].”

Ought to be teachers. 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.

Teach you again. 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.

Principles. Gr. stoicheia, “elements [of learning],” “fundamental principles” (see on Gal. 4:3; Col. 2:8).

Oracles. Gr. logia (see on Acts 7:38; Rom. 3:2).

Milk … strong meat. By these are indicated the fundamental principles of the gospel and the advanced principles. For this figure see on 1 Cor. 3:1, 2. 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).

13. Unskillful. Gr. apeiros, “unacquainted with,” “unskilled.” The one who is apeiros is not necessarily unacquainted altogether with the Word of righteousness, but his knowledge is limited and his spiritual growth retarded. 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.”

Babe. Here a figure of underdevelopment (cf. on Eph. 4:14).

14. Strong meat. See on v. 12. 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.

Them that are of full age. Gr. teleioi, “mature” (see on Matt. 5:48).

Use. Gr. hexis, “exercise,” “practice.”

Senses. Gr. aistheµteµria 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.”

Exercised. Gr. gumnazoµ, “to train,” “to exercise.” Our word “gymnasium” is derived from this root (cf. on 2 Peter 2:14).

Ellen G. White comments

1, 2 CSW 179; CT 196

2     DA 297, 499; Ed 270, 294; 2T 509

2, 3 FE 268

7     ML 31; 2T 508; 3T 379; 7T 42

9     1T 370; 3T 18

12   Ev 355; FE 266; 7T 24

13, 14  Ev 200, 252, 300