Expositor's Bible Commentary Commentary Hebrews 5

The author proposes to explore something of the nature of high priesthood and begins by showing that it has both a humanward and a Godward reference. It is of the essence of priesthood that the priest has community of nature with those he represents. But his work is “in matters related to God,” specifically in offering “gifts and sacrifices for sins.” The writer is summarizing the priestly function of offering.

“Deal gently with” (GK 3584) is not easy to translate; it refers to taking the middle course between apathy and anger. A true high priest is not indifferent to moral lapses, but neither is he harsh. He “is able” to take this position only because he himself shares in the same “weakness” (GK 819) as the sinners on whom he has compassion. This word may denote physical or moral frailty, and the following words show that in the case of the usual run of high priests the latter is included. The earthly high priest is at one with his people in their need for atonement and forgiveness.

The high priest is required to make offerings for himself just as for his people. For the Day of Atonement it was prescribed that the high priest present a bull “for his own sin offering” (Leviticus 16:11). Only then was he able to minister on behalf of the people. In the matter of sins and of sacrifices the priest must regard himself in exactly the same way he regards the people. His case is identical with theirs.

The negative statement immediately refutes any thought that a man can take the initiative in being made high priest. It is an honor to be a high priest, and this can happen only by divine appointment; the appointment of Aaron sets the pattern (Exodus 28:1–3). In point of fact, no other call to be high priest is recorded in Scripture, though we might reason that the call to Aaron was not simply personal but also included his family and descendants. At any rate, the Bible records disasters that befell those who took it upon themselves to perform high priestly duties, as in the cases of Korah (Numbers 16), Saul (1 Samuel 13:8ff.), and Uzziah (2 Chronicles 26:16ff.).

Christ has the qualification of being called by God. There is perhaps a hint at his obedience in the use of the term “the Christ” rather than the human name “Jesus.” He who was God’s own Christ did not take the glory on himself (cf. Jn 8:54). The writer cites two passages, the first being Ps 2:7 (cf. Hebrews 1:5). He will later argue that Jesus ministers in the heavenly sanctuary. Accordingly, it is important that Jesus be seen to be the Son, one who has rights in heaven. The second citation is from Ps 110:4. The first verse of this psalm is often applied to Jesus (e.g., Hebrews 1:13), but this is the first time the Melchizedek passage is used in this way. The psalm says, “You are a priest forever,” which is the first use of the term “priest” (GK 2636) in this letter (used fourteen times). The author uses it of priests generally (7:14; 8:4), of the Levitical priests (7:20, etc.), of Melchizedek (7:1, 3), and of Christ (5:6; 7:11, 15, 17, 21; 10:21). When it is used of Christ, it seems to differ little from “high priest.” It is a powerful way of bringing out certain aspects of Christ’s saving work for the human race. All that a priest does in offering sacrifice for people Christ does. But whereas priests do it only symbolically, he really effects atonement. “Forever” is another contrast. Other priests have their day and pass away. Not Christ! His priesthood abides. He has no successor (a fact that will be brought out later). He is a priest “of the same kind as Melchizedek” (a better translation than “of the order of Melchizedek,” for there was no succession of priests from Melchizedek). Jesus was a priest of this kind—not like Aaron and his successors.