John Calvin Commentary Hebrews 5:1

"For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:" — Hebrews 5:1 (ASV)

For every high priest, etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them. The object of the whole discourse is to show what Christ’s office really is, and also to prove that whatever was ordained under the law was ordained on His account. Hence, the Apostle passes on at last to show that the ancient priesthood was abolished.

He first says:

1. That the priests were taken from among men.
2. That they did not act in a private capacity but for the whole people.
3. That they were not to come empty to appease God, but furnished with sacrifices.
4. That they were not to be exempt from human infirmities, that they might more readily help the distressed.
5. And lastly, that they were not presumptuously to rush into this office, and that only then was the honor legitimate when they were chosen and approved by God.

We will consider briefly each of these points.

We must first, however, expose the ignorance of those who apply these things to our time, as though there is today the same need of priests to offer sacrifices. At the same time, there is no need for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.

Taken from among men, etc. He says this of the priests. Hence, it follows that it was necessary for Christ to be a real man. For, as we are very far from God, we stand, in a way, before Him in the person of our priest, which could not be if He were not one of us.

Therefore, the fact that the Son of God has a nature in common with us does not diminish His dignity but further commends it to us, for He is suited to reconcile us to God because He is man.

Therefore Paul, to prove that He is a Mediator, expressly calls Him man. For if He had been taken from among angels or any other beings, we could not by Him be united to God, as He could not reach down to us.

For men, etc. This is the second clause: the priest was not a minister privately for himself but was appointed for the common good of the people. But it is of great importance to notice this, so that we may know that the salvation of us all is connected with and centers on the priesthood of Christ.

The benefit is expressed in these words: ordains those things which pertain to God. These words may, indeed, be explained in two ways, as the verb καθίσταται has a passive as well as an active sense. Those who take it passively give this version, is ordained in those things, etc.; and thus they would have the preposition in to be understood. I approve more of the other rendering: that the high priest takes care of or ordains the things pertaining to God, for the construction flows better, and the sense is fuller.

But still, in either way, what the Apostle had in view is the same: namely, that we have no access to God unless there is a priest. For, as we are unholy, what have we to do with holy things? We are, in a word, alienated from God and His service until a priest intervenes and undertakes our cause.

That he may offer both gifts, etc. The third thing he mentions concerning a priest is the offering of gifts. However, there are two things here: gifts and sacrifices. The first word includes, as I think, various kinds of sacrifices and is therefore a general term, while the second denotes especially the sacrifices of expiation.

Still, the meaning is that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must always precede.

Thus we see that angels are by no means capable of obtaining God’s favor for us, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone, then, is He who, having taken away sins by His own sacrifice, can reconcile God to us.