Read the Passage: Hebrews 5

Listen to the Redeemed Mind Podcast: Hebrews 5

Role of the High Priest (5:1–4)

In the final verses of Hebrews 4 the author began a transition into a new section of this letter that runs through Heb. 10:18, in which he explains the superiority of Jesus’ priestly ministry over the sacrificial system. In this section the author will show that Christ is the fulfillment of Old Testament patterns of worship. Recall that in Heb. 4:14–16 the author had exhorted his readers to hold fast to Christ, as Jesus can sympathize with believers in their temptations. Indeed, Christians can come boldly before God’s throne to receive mercy and grace in a time of need. In Heb. 5:1 the author notes the mediatorial role of a high priest entails offering “both gifts and sacrifices for sins.” Since earthly high priests were sinful, they could identify with the fallen state of mankind, for even high priests were required to offer regular sacrifices on account of their own sins (cf. Lev. 9:7; 16:6).

The author will explain over the coming chapters that Jesus is a better High Priest than the men who filled this role. This is so, because Christ can identify with human beings regarding temptation (cf. Heb. 2:17–18; 4:15) and He never sinned; thus, Jesus had no need of a sacrifice for His own sins. In Heb. 5:4 the author observes that “no man takes this honor [of being high priest] to himself, but he . . . is called by God, just as Aaron was [called].” Exod. 28–29 and Lev. 8–9 detail God’s call and consecration of Aaron and his sons into the priesthood. These texts say Aaron was appointed high priest by God, with the high priesthood being passed down to Aaron’s sons. Here in Heb. 5:4 the author’s point is that, like Aaron, Jesus was appointed by the Father to serve as High Priest, thus Christ’s mediatorial role was the fulfillment of God’s plan of redemption (cf. Ps. 110:4).

Appointment of Jesus (5:5–11)

In Heb. 5:5–6 the author continues his analysis of the Aaronic high priesthood and Jesus’ superiority as High Priest. Here the author cites two Old Testament passages that focus upon the appointment of Christ as High Priest. First, the author quotes Ps. 2:7, which does not specifically mention Jesus’ priesthood, but His Sonship. The idea here is that as God’s Son, Christ willingly submitted to the Father’s plan for His role as a priest (cf. John 5:19; 6:38; 7:16; 1 Cor. 11:3; 15:28). Second, the author cites Ps. 110:4, “You are a priest forever according to the order of Melchizedek.” Note that this is the first of eight references in Hebrews to the mysterious Old Testament character Melchizedek. Apart from this book, Melchizedek is only referred to by name at Gen. 14:18 and Ps. 110:4. The citation here emphasizes that God appointed Jesus as a priest in the order of Melchizedek.

The author has been making two related arguments in this section: first, he teaches that there is a comforting solidarity between Jesus and mankind; and second, that Christ being High Priest is the fulfillment of God’s plan of redemption. In Heb. 5:7–10 the author again touches upon these same themes. In Heb. 5:7–8 he refers to Jesus’ prayer in Gethsemane (cf. Matt. 26:36–46). In the Garden of Gethsemane Christ’s prayer related to His role as mediator, including His awareness of His coming sacrificial death for the sins of mankind. Next, the author teaches that because of Jesus’ role as High Priest, “He became the author of eternal salvation to all who obey Him” (Heb. 5:9). After quoting Ps. 110:4 again the author notes he cannot teach fully about Melchizedek because the readers had become “dull of hearing” (Heb. 5:11), that is, their sanctification had been stifled.

Immaturity of the Readers (5:12–14)

Although the author desired to discuss Melchizedek further, between Heb. 5:12–6:20 he suspended his teaching on this Old Testament character to address the spiritual condition of his readers. Note the author does resume his discussion of Melchizedek in Heb. 7:1–10. Of course, warnings about one’s spiritual condition are one of the main themes in this letter; thus, the author’s admonition here is not overly surprising. In Heb. 5:12 the author plainly states that his readers should all be teachers, which is a mark of Christian maturity (cf. Col. 3:16), yet the readers of this letter were immature, needing milk and not solid food. The way for these babes in Christ to reach spiritual maturity, writes the author, is “by reason of use, [to] have their senses exercised to discern both good and evil” (Heb. 5:14). Indeed, maturity comes by immersion in the Word of God (cf. Rom. 10:17).

Application Questions:

1. What was the role of the High Priest under the Old Testament sacrificial system? How was someone redeemed prior to the atonement of Jesus?
2. If the sacrifices of animals by high priests could not really provide forgiveness of sins, what was the purpose of such offerings?
3. What difference does it make that “Christ did not glorify Himself to become High Priest” (Heb. 5:5)?
4. What does is mean that Jesus “learned obedience by the things which He suffered” (Heb. 5:8)?
5. How do you reconcile Paul’s admonition to become teachers (cf. Heb. 5:12) with James’ teaching, “Let not many of you become teachers” (cf. Jas. 3:1)?