REGULATIONS CONCERNING ISRAEL’S HIGH PRIESTHOOD
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. Hebrews 5:1
First of all we realize here the necessity of a mediator or high priest in connection with our approach to God. We might say that the high priestly office is an essential feature in all true religion.1 Here the major requirements of Israel’s high priest are spelled out. He must be chosen from among men. In short, he must be a man from among men and appointed on behalf of men. The Greek verb used here (kathistatai) is passive and implies that the appointment is made by God.2 Of course, Israel’s high priest was always chosen from the tribe of Levi and from the family of Aaron (Lev. 1:7; 21:1; Num. 16:40).
A vital part of his job was to offer sacrifices to God on behalf of people. These offerings included both gifts (Gk. dora) and sacrifices (Gk. thusias). Some interpreters have felt that the “gifts” speak of bloodless offerings while the “sacrifices” speak of bloody ones. This does not always hold true, so it is probably better to consider gifts as thank offerings and sacrifices as sin offerings.3
“He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people” (5:2-3). Since the priest himself was just a man and a sinner he was able to deal sympathetically with others who were also sinners. He was in a real sense bound up with humankind. It was therefore necessary for him to offer a sacrifice for his own sin. We see this ritual spelled out during the Day of Atonement (Lev.16:11 ff.).
Israel’s ancient high priest wore a breastplate next to his heart with twelve precious stones mounted upon it and each stone was engraved with a name of one of the twelve tribes of Israel. In addition he wore two large onyx stones on his shoulders also engraved with Israel’s tribal names (Exo. 28:4-30). Symbolically he carried Israel’s grief and sin next to his heart and their burdens upon his shoulders as he approached God. It was his task to deal gently (Gk. metripatheo) with the sins of humanity.
Unfortunately, the office of high priest did not end up as God desired it. Over the centuries the priesthood became greatly corrupted and in fact became a cheap political office. Some of the high priests were heartless renegades. In the time of the Maccabees, who were themselves of the priestly line, the office of priest and civil ruler had become united. Later one Maccabee ruler and priest by the name of Alexander Jannaeus (103-76 BC) was pelted with citrons by worshippers at the Festival of Tabernacles because of his incompetence. For this act he heartlessly slew 6000 people in the temple courtyard.4 The late and well respected biblical scholar F. F. Bruce remarks that “from the fall of the house of Zadok to the destruction of the temple 240 years later there were few high priests in Israel who manifested the personal qualities so indispensable for their sacred office.” 5 The priest Annas of Jesus’ time had already been officially deposed by the Romans for imposing the death sentence unlawfully. His son-in-law, Joseph ben Caiaphas was actually serving as the high priest, (Jn. 18:13; Lk. 3:2) of course with help and direction from Annas.6
In this verse we learn that the high priest dealt with sins committed out of ignorance. He thus did not deal with intentional or high-handed sins. Such high-handed sins or other sins committed intentionally required that the offender be cut off from Israel’s congregation (Num. 15:30).7
The author of Hebrews goes on saying: “And no one takes this honor on himself, but he receives it when called by God, just as Aaron was” (5:4). The priestly office was not something a person chose for himself. He had to be chosen by God. On one occasion in Israel’s history a Levite by the name of Korah, along with 250 other leaders, rebelled against Moses and Aaron. Their charge was that the two had gone too far in placing upon Aaron the holy office of priesthood and that they themselves were just as holy as Aaron. The ground soon opened up and swallowed the families of these. Also the 250 rebel leaders who had gathered before the Lord with their censers were burned up by the fire of God (Num. 16:1-50).
CHRIST THE SON AND PRIEST FOREVER
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.” Hebrews 5:5
Just as the priests of Israel did not elect to enter that holy office, Jesus also did not take it upon himself to become the high priest. In John 8:50 Jesus says: “I am not seeking glory for myself; but there is one who seeks it, and he is the judge.” God was pleased to reveal Jesus both as his Son and as his high priest.
Already in 1:5, the author of Hebrews has used the messianic Psalm 110, which names Jesus as “Son” and “ruler.” Now he continues from Psalm 110 and names him as eternal and universal priest in the order of Melchizedek (110:4). Coffman sees this as one of the most significant statements about Christ to be found in the whole Bible.8 In this passage the author is using a rabbinic technique known as “verbal analogy.” Such an argument is arranged by coupling together the messianic Psalm 2:7 and messianic Psalm 110:4 because of their common elements.9
From the Dead Sea Scrolls we learn that the Essenes were looking for two Messiahs. One was expected to reflect the royal office and the other was to reflect the priestly office.10 Obviously, Jesus fulfilled both these positions, as well as the prophetic office.
“And he says in another place, ‘You are a priest forever, in the order of Melchizedek’” (5:6). Bruce sees this quote and the usage of Psalm 110 as reflecting one of the very earliest Christian testimonia regarding Jesus as the Messiah. He sees that when Jerusalem fell into David’s hands long ago and became his capital (2 Sam. 5:6ff.) he and his heirs actually became successors to the kingdom of Melchizedek. He sees that at least in a titular capacity they also became heirs of Melchizedek’s priesthood.11
As we mentioned earlier, when Korah rebelled against Aaron’s priesthood the ground opened up and swallowed his family and all who were allied with him. Shortly after that event (Num. 17:1-13), Moses was instructed to place before God Aaron’s rod together with the rods of all the twelve tribal leaders. The next day Aaron’s staff had budded, blossomed and produced almonds while the staffs of all the other leaders lay unchanged. The Christian author, speaker and writer, Edward Fudge remarks about this, that Christ was confirmed by such a miracle of new life. His dead body was laid before the Lord for three days but on the third day he was raised from the tomb in newness of life. He now lives eternally by the power of God and makes priestly intercession for all God’s people.12
In this chapter the author has made a fleeting reference to Melchizedek and his priesthood but later beginning with chapter seven he will develop this subject with great and astonishing thoroughness.
CHRIST’S SUBMISSION AND SUFFERING
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. Hebrews 5:7
Clarke remarks that this is a difficult scripture, even one of the most difficult in the New Testament.13 Here we see both the human and divine natures of Christ in stark contrast. We see his weakness as a man and his strength and determination as the divine Son of God. This great spiritual struggle marks the only time in the New Testament that Jesus actually asked the help of his own disciples.14 He asked that they watch and pray with him in this critical hour of the world’s redemption. However, they miserably failed him and instead they all fell asleep.
In this dark hour Christ bore the terrible load of the world’s sins. Meyer remarks: “He knew, as we shall never know, the exceeding sinfulness and horror of sin; and what it was to be the meeting-place where the iniquities of our race should converge, to become the scapegoat charged with guilt not his own, to bear away the sins of the world.” 15
Our writer, through the inspiration of the Holy Spirit, mentions that Jesus prayed with loud cries and tears. In the gospel accounts of his passion we do not have these tears recorded, however we do know that his sweat in this hour of redemption was like great drops of blood (Lk. 22:44). What a drama of the ages as Jesus redeemed the human race!
It is difficult in our day of ease and plenty to understand the sufferings of Christ. In fact, there are millions of Christians who do not believe it possible for an obedient follower of the Lord to suffer. Yet, as we mentioned previously suffering is an essential part of the Christian life. We must suffer to enter the kingdom (Acts 14:22). We are actually appointed to suffering as we see in 1 Thessalonians 3:3. Our suffering is a prelude to our glorification with Christ (Rom. 8:17).16 It was Jesus himself who said that if we love him we must be willing to take up his cross and follow after him (Matt. 16:24). But our suffering can never be compared to his. While we might bear a portion of his cross we have no understanding of what it means to bear the sins of the whole world.
Jesus “offered up prayers and petitions with fervent cries and tears to the one who could save him from death.” Wuest mentions that the word “from” is represented in the Greek language by two different words. They are “apo” which means “from the edge of,” and “ek” which means “out from within.” It is the second Greek word that is used here. “The Messiah prayed to be saved out from within death. Had the inspired writer used apo, he would have reported our Lord as praying to be saved from dying a physical death.” 17
Jesus was not afraid to die and his prayer here was rather a prayer for his resurrection. Wuest believes that our Lord uttered Psalm 22 in its entirety while he later hung on the cross (cf. Mt. 27:46). The prayer for his resurrection is seen in verses 19-21 while his thanksgiving for the prayer being answered is seen in verses 22-31 of this Psalm.18
Jesus was heard because of his godly fear and reverent submission. The Greek word for “reverent submission” is eulabeia. “The verb of the same root means ‘to act cautiously, to beware, to fear.’…it speaks of a pious, devout, and circumspect character, who in prayer, takes into account all things, not only his own desire, but the will of the Father.” 19 Jesus asked that if possible the cup of his suffering could be taken away. Yet, he knew that if the Father willed he would drink it to the last drop.
“Son though he was, he learned obedience from what he suffered” (5:8). This is also a perplexing verse. We might ask, “Did Jesus have to learn to obey? Did he have to go through all the trials and errors that we go through in learning to obey?” Of course not, he perfectly pleased God at all times for he was and is the Son of God. He always did those things that pleased his Father (Jn. 8:29). It was God’s own witness of him saying: “This is my Son, whom I love; with him I am well pleased” (Matt. 3:17).
Then what exactly did Jesus have to learn about obeying? As the Suffering Servant of God (Isa. 50:4-9) he had to learn and experience the depths of suffering that would be necessary in order to redeem his people. In Philippians 2:8 we read of him: “And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!” Just imagine, the divine and eternal Son of God took upon himself our human nature, suffered and died a cruel death, just to redeem us fallen creatures! “Even he was granted no exemption from the common law that learning comes by suffering.” 20
The author adds: “and, once made perfect, he became the source of eternal salvation for all who obey him” (5:9). Once more we face a perplexing verse. How can the one who was always perfect be made any more perfect? The answer to this riddle is found in the Greek word teleiotheis (perfect) which has to do with the completion of one’s task or goal. It speaks of the “Son’s having ‘graduated’ from that school, accomplishing the mission and making it to the end of that path of passion.” 21
In Hebrews 5:10 the author continues: “and was designated by God to be high priest in the order of Melchizedek.” He, through his suffering, became the perfect high priest, offering the perfect sacrifice and thus through the ancient and mysterious order of Melchizedek he superseded the Aaronic priesthood. As Melchizedek was without beginning of days or end of years Jesus is now our priest forever.
No doubt through the ages of Israel’s existence, one very big concern was the competence of the high priest to deal with Israel’s sin, especially on the Day of Atonement. Another great concern was surely whether or not each individual sacrifice being brought to the Temple would be acceptable as an offering for sin. How blessed we are in this age of grace to have a perfect high priest who has made for us the perfect offering.
LIVING AS SPIRITUAL CHILDREN— THE THIRD WARNING
We have much to say about this, but it is hard to make it clear to you because you no longer try to understand. Hebrews 5:11
With this passage the author begins the third warning to his Hebrew hearers and this warning extends through chapter 6 and verse 12. This section has been called one of the most controversial and indeed one of the most disputed passages in the New Testament.22 The author has a great deal to say to his hearers but they are in no condition to hear what he has to relate. Obviously he would like to speak a great deal about Jesus as the high priest. He would like to share the mysteries of the order of Melchizedek. He would like to deal with all the spiritual ramifications of the Messiah’s great heavenly office but his recipients are “slow learners.” In the Greek the word is nothros and it means “slow-moving in mind, torpid in understanding, dull of hearing, witlessly forgetful.” 23
“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!” (5:12). Apparently the idea expressed here contrasting milk and solid food was a common one in the Greek culture. The contemporary Stoic philosopher Epictetus (AD 55-135) makes a similar remark saying: “Are you not willing, at this late date, like children, to be weaned and to partake of more solid food?” 24
The Hebrew hearers needed to hear all over again the elementary truths. They needed milk and were unable to appreciate the delicious steak the author would like to have supplied them. They were mere babies and not yet weaned from the breast (cf. 1 Cor. 3:2). Guzik remarks here: “The ability to discern is a critical measure of spiritual maturity. Babies will put anything in their mouths!” 25
We realize that God has given us a spiritual sense of taste (1 Pet. 2:3). It is also true that he has given us a spiritual sense of hearing (Rev. 2:7); a spiritual sense of sight (Eph. 1:18); a spiritual sense of smell (Phil.4:18) and a spiritual sense of touch or feeling (Eph. 4:18-19). 26 We simply must learn to use these senses and become mature in the understanding of our Lord and Savior. We must remember that we have the Holy Spirit within us and the Spirit is constantly searching out the deep things of God (1 Cor. 2:10).
“Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness” (5:13). The milk drinkers are “not acquainted” or “without experience” in the deeper teachings. The Greek word here is apeiros and it literally means “untried.” The suggestion is that one is untried due to lack of practice.27 The teaching about righteousness is surely one of the deeper teachings of Christianity. It is also one of the most necessary teachings. Many are the believers today who are still trying to establish their own righteousness by their good works and have not learned the deeper teaching that the Lord has become our righteousness (Jer. 33:16).
“But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil” (5:14). The self-training and conditioning of their faculties mentioned here is a translation of the Greek word aistheteria from which we get our word “aesthetics.” It has to do with our ability and authority to make moral choices.28 It seems that there is a lot to do with custom, practice and habit involved in this scripture. As mature believers, the Lord desires that we establish godly habits in our reading, thinking, meditating and practice. Paul says in 1 Corinthians 13:11: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me.”