HEBREWS CHAPTER 5
ANALYSIS OF THE CHAPTER
IN this chapter the subject of the priestly office of Christ is
continued, and further illustrated. It had been introduced,
Hebrews 2:17,18; 3:1; 4:14-16. The Jews regarded the office of high
priest as an essential feature in the true religion; and it became,
therefore, of the highest importance to show that in the Christian
system there was a High Priest every way equal to that of the Jews.
In his rank; in his character; and in the sacrifice which he offered,
he was more than equal to the Jewish high priest; and they who
had forsaken Judaism, and embraced Christianity, had lost nothing
in this respect by the change, and had gained much. It became
necessary, therefore, in making out this point, to institute a
comparison between the Jewish high priest, and the great Author of
the Christian religion: and this comparison is pursued in this and
the following chapters. The comparison in this chapter turns
mainly on the qualifications for the office, and the question whether
the Lord Jesus had those qualifications. The chapter embraces the
following points.
I. The qualifications of a Jewish high priest, Hebrews 5:1-4. They
are these.
(1.) He must have been ordained or appointed by God, for the purpose of
offering gifts and sacrifices for sins, Hebrews 5:1.
(2.) He must be tender and compassionate in his feelings, so that he
can sympathize with those for whom he ministers, Hebrews 5:2.
(3.) He must have an offering to bring to God, and be able to present
a sacrifice alike for himself and for the people, Hebrews 5:3.
(4.) He could not take this honour on himself, but must have evidence
that he was called of God, as was Aaron, Hebrews 5:4.
II. An inquiry whether these qualifications were found in the Lord
Jesus, the great High Priest of the Christian dispensation,
Hebrews 5:5-10. In considering this, the apostle specifies the following
qualifications in him, corresponding to those which he had said were
required by the Jewish high priest.
(1.) He did not take this honour on himself, but was called directly by
God, and after an order superior to the Aaronic priesthood --the order
of Melchisedek, Hebrews 5:5,6,9,10.
(2.) He was kind, tender, and compassionate, and showed that he was
able to sympathize with those for whom he had undertaken the office.
When on the earth, he had evinced all the tenderness which could be
desired in one who had come to pity and save mankind, he had a tender,
sensitive, human nature. He felt deeply as a man, under the pressure of
the great sufferings which he endured, and thus showed that he was
abundantly qualified to sympathize with his people, Hebrews 5:7,8.
III. In verse 10 the apostle had introduced, incidentally, a topic of
great difficulty; and he adds, Hebrews 5:11-14, that he had much to say
on that subject, but that those whom he addressed were not qualified then
to understand it. They ought to have been so far advanced in knowledge
as to have been able to embrace the more abstruse and difficult points
connected with the doctrines of Christianity. But they needed, he says,
instruction even yet in the more simple elements of religion, and he
feared that what he had to say of Melchisedek would be far above their
comprehension. This point, therefore, he drops for the present, and
in Hebrews 6 states again, and at greater length, the danger of apostasy,
and the importance of perseverance in endeavouring to comprehend the
sublime mysteries of the Christian religion; and then Hebrews 7 he
resumes the subject of the comparison between Christ and Melchisedek.
Verse 1. For every high priest. That is, among the Jews, for the
remarks relate to the Jewish system. The Jews had one high priest who
was regarded as the successor of Aaron. The word "high priest" means
chief priest; that is, a priest of higher rank and office than others.
By the original regulation the Jewish high priest was to be of the
family of Aaron, (Exodus 29:9,) though in later times the office was
frequently conferred on others. In the time of the Romans it had
become venal, and the Mosaic regulation was disregarded, 2 Mac. iv. 7;
Jos. Ant. xv. 3, 1. It was no longer held for life, so that there were
several persons at one time to whom was given the title of high priest.
The high priest was at the head of religious affairs, and was the
ordinary judge of all that pertained to religion, and even of the
general justice of the Hebrew commonwealth, Deuteronomy 17:8-12; 19:17;
Deuteronomy 21:5; 23:9,10. He only had the privilege of entering the
most holy place once a year, on the great day of atonement, to make
expiation for the sins of the people, Leviticus 16. He was to be the son
of one who had married a virgin, and was to be free from any corporeal
defect, Leviticus 21:13. The dress of the high priest was much more costly
and magnificent than that of the inferior order of priests,
Exodus 39:1-9. He wore a mantle or robe--meil-- \^HEBREW\^ of blue,
with the borders embroidered with pomegranates in purple and scarlet; an
ephod-- \^HEBREW\^ --made of cotton, with crimson, purple, and
blue, and ornamented with gold, worn over the robe or mantle, without
sleeves, and divided below the arm-pits into two parts or halves, of
which one was in front, covering the breast, and the other behind,
covering the back. In the ephod was a breastplate of curious
workmanship, and on the head a mitre. The breastplate was a piece
of broidered work about ten inches square, and was made double, so as to
answer the purpose of a pouch or bag. It was adorned with twelve precious
stones, each one having the name of one of the tribes of Israel. The two
upper corners of the breastplate were fastened to the ephod, and the two
lower to the girdle. The cut is supposed to give an illustration of
this part of the dress of the high priest. It is copied from Taylor's
Fragments, appended to Calmet. As there is frequent reference to the high
priest of the Jews in this epistle, and as he performed so important an
office among the Hebrews, it may be useful to have a view of the
appearance of this officer in fall dress. The following cuts will
illustrate this.
The first represents him with the robe and the ephod. On each
shoulder is seen an onyx stone, Upon each of which were engraved
the names of six of the tribes of the children of Israel. The
breastplate is also seen with a wrought chain of gold fastened to each
corner, and passing under the arms and over each shoulder. The
dress is described at length in Exodus 28. The second cut, exhibits the
dress of the high priest on the day of expiation, and is very plain and
simple, consisting only of plain linen, with a sash and girdle,
Leviticus 16:4,23.
Taken from among men. There may be an allusion here to the fact,
that the great High Priest of the Christian dispensation had a higher
than human origin, and was selected from a rank far above men. Or it
may be that the meaning is, that every high priest on earth--including,
all under the old dispensation and the great High Priest of the new--is
ordained with reference to the welfare of men, and to bring some
valuable offering for man to God.
Is ordained for men. Is set apart or consecrated for the welfare of
men. The Jewish high priest was set apart to his office with great
solemnity. See Exodus 29.
In things pertaining to God. In religious matters, or with reference
to the worship and service of God. He was not to be a civil ruler, nor a
teacher of science, nor a military leader, but his business was to
superintend the affairs of religion.
That he may offer both gifts. That is, thank-offerings, or oblations,
which would be the expressions of gratitude. Many such offerings were made
by the Jews under the laws of Moses, and the high priest was the
medium by whom they were to be presented to God.
And sacrifices for sins. Bloody offerings; offerings made of slain
beasts. The blood of expiation was sprinkled by him on the mercy-seat,
and he was the appointed medium by which such sacrifices were to be
presented to God. See Barnes "Hebrews 4:6", seq. We may remark
here,
(1.) that the proper office of a priest is to present a
sacrifice for sin.
(2.) It is improper to give the name priest to a minister
of the gospel. The reason is, that he offers no sacrifice; he
sprinkles no blood. He is appointed to "preach the word," and
to lead the devotions of the church, but not to offer sacrifice.
Accordingly, the New Testament preserves entire consistency on
this point, for the name priest is never once given to the apostles,
or to any other minister of the gospel. Among the Papists there
is consistency--though gross and dangerous error--in the use of the
word priest. They believe that the minister of religion offers up
"the real body and blood of our Lord;" that the bread and wine
are changed by the words of consecration into the "body and
blood, the soul and divinity, of the Lord Jesus," (Decrees of the
Council of Trent;) and that this is really offered by him as a
sacrifice. Accordingly, they "elevate the host;" that is, lift up or
offer the sacrifice, and require all to bow before it and worship;
and with this view they are consistent in retaining the word priest.
But why should this name be applied to a Protestant minister, who
believes that all this is blasphemy, and who claims to have no
sacrifice to offer when he comes to minister before God? The
great sacrifice --the one sufficient atonement--has been offered;
and the ministers of the gospel are appointed to proclaim that
truth to men, not to offer sacrifices for sin.
{a} "among men" Hebrews 8:3
{*} "ordained" "appointed"
{+} "pertaining" "related"
Verse 2. Who can have compassion. Marg. Reasonably bear with.
The idea is that of sympathizing with. The high priest is taken from
among men, in order that he may have a fellow-feeling for those
on whose behalf he officiates. Sensible of his own ignorance, he
is able to sympathize with those who are ignorant; and compassed
about with infirmity, he is able to succour those who have like
infirmities.
And on them that are out of the way. The erring and the guilty. If
he were taken from an order of beings superior to men, he would be less
qualified to sympathize with those who felt that they were sinners, and
who needed pardon.
For that he himself also is compassed with infirmity. Hebrews 7:28.
He is liable to err; he is subject to temptation; he must die, and appear
before God: and encompassed with these infirmities, he is better
qualified to minister in behalf of guilty and dying men. For the
same reason it is that the ministers of the gospel are chosen from
among men. They are of like passions with others. They are
sinners; they are dying men. They can enter into the feelings of
those who are conscious of guilt; they can sympathize with those
who tremble in dread of death; they can partake of the emotions
of those who expect soon to appear before God.
{1} "have compassion" "reasonably bear with"
{a} "he himself" Hebrews 7:28
Verse 3. And by reason hereof. Because he is a sinner--an imperfect
man.
As for the people, so also for himself, to offer for sins. To make
an expiation for sins. He needs the same atonement; he offers the
sacrifice for himself which he does for others, Leviticus 9:7 The same
thing is true of the ministers of religion now. They come before God
feeling that they have need of the benefit of the came atonement which
they preach to others; they plead the merits of the same blood for
their own salvation which they show to be indispensable for the
salvation of others.
{*} "hereof" "On this account"
{a} "so also" Leviticus 9:7
Verse 4. And no man taketh this honour to himself. No one has a right
to enter on this office unless he has the qualifications which God
has prescribed. There were fixed and definite laws in regard to
the succession in the office of the high priest, and to the
qualifications of him who should hold the office.
But he that is called of God, as was Aaron. Aaron was designated by
name. It was necessary that his successors should have as clear evidence
that they were called of God to the office, as though they had been
mentioned by name. The manner in which the high priest was to
succeed to the office was designated in the law of Moses, but in
the time of Paul these rules were little regarded. The office had
become venal, and was conferred at pleasure by the Roman rulers.
Still it was true that, according to the law, to which alone Paul
here refers, no one might hold this office but he who had the
qualifications which Moses prescribed, and which showed that he was
called of God. We may remark here,
(1.) that this does not refer so much to an internal as to an
external call. He was to have the qualifications prescribed in the
law; but it is not specified that he should be conscious of an internal
call to the office, or be influenced by the Holy Spirit to it. Such a
call was, doubtless, in the highest degree desirable, but it was not
prescribed as an essential qualification.
(2.) This has no reference to the call to the work of the Christian
ministry, and should not be applied to it. It should not be urged as a
proof-text to show that a minister of the gospel should have a "call"
directly from God, or that he should be called according to a certain
order of succession. The object of Paul is not to state this, whatever
may be the truth on this point. His object is to show that the Jewish
high priest was called of God to his office in a certain way, showing
that he held the appointment from God, and that therefore it was
necessary that the great High Priest of the Christian profession should
be called in a similar manner. To this alone the comparison should be
understood as applicable.
{b} "no man" 2 Chronicles 26:18
{c} "Aaron" Exodus 28:1; Numbers 16:40
Verse 5. So also Christ glorified not himself.
See Barnes "John 8:54". The meaning is, that Jesus was not ambitious;
that he did not intrude himself into the great office of high priest; he
did not enter upon its duties without being regularly called to it. Paul
claimed that Christ held that office; but, as he was not descended from
Aaron, and as no one might perform its duties without being regularly
called to it, it was incumbent on him to show that Jesus was not an
intruder, but had a regular vocation to that work. This he shows by a
reference to two passages of the Old Testament.
But he that said unto him. That is, he who said to him, "Thou art
my son," exalted him to that office He received his appointment
from him. This was decisive in the case; and this was sufficient, if it
could be made out; for the only claim which Aaron and his successors
could have to the office, was the fact that they had received their
appointment from God.
Thou art my Son. Psalms 2:7. See this passage explained
See Barnes "Acts 13:33". It is here used with reference to the
designation to the priestly office, though in the Psalm more particularly
to the anointing to the office of king. The propriety of this application
is founded on the fact, that the language in the Psalm is of so
general a character, that it may be applied to any exaltation of the
Redeemer, or to any honour conferred on him. It is here used
with strict propriety, for Paul is saying that Jesus did not exalt
himself, and in proof of that he refers to the fact that God had
exalted him by calling him his "Son."
{d} "Christ glorified" John 8:54
{e} "Thou art my Son" Psalms 2:7
Verse 6. As he said also in another place. Psalms 110:4.
Thou art a Priest for ever. It is evident here that the apostle means
to be understood as saying that the Psalm referred to Christ-and this is
one of the instances of quotation from the Old. Testament respecting
which there can be no doubt. Paul makes winch of this argument in a
subsequent part of this epistle, Hebrews 7, and reasons as if no one
would deny that the Psalm had a reference to the Messiah. It is clear,
from this, that the Psalm was understood by the Jews at that time to have
such a reference, and that it was so universally admitted that no one
would call it in question. That the Psalm refers to the Messiah has been
the opinion of nearly all Christian commentators, and has been admitted
by the Jewish Rabbins in general also. The evidence that it refers
to the Messiah is such as the following.
(1.) It is a Psalm of David, and yet is spoken of One who was superior
to him, and whom he called his "Lord," Psalms 110:1.
(2.) It cannot be referred to JEHOVAH himself, for he is expressly
Psalms 110:1 distinguished from him who is here addressed.
(3.) It cannot be referred to any one in the time of David, for there
was no one to whom he would attribute this character of superiority
but God.
(4.) For the same reason there was no one among his posterity,
except the Messiah, to whom he would apply this language.
(5.) It is expressly ascribed by the Lord Jesus to himself,
Matthew 22:43,44.
(6.) The scope of the Psalm is such as to be applicable to the
Messiah, and there is no part of it which would be inconsistent with
such a reference. Indeed, there is no passage of the Old Testament of
which it would be more universally conceded that there was a reference
to the Messiah than this Psalm.
Thou art a Priest. He is not here called a high priest, for
Melchisedek did not bear that title, nor was the Lord Jesus to be a high
priest exactly in the sense in which the name was given to Aaron and his
successors. A word is used, therefore, in a general sense, to denote that
he would be a print simply, or would sustain the priestly office. This
was all that was needful to the present argument, which was, that he was
designated by God to the priestly office, and that he had not
intruded himself into it.
For ever. This was an important circumstance, of which the apostle
makes much use in another part of the epistle.
See Barnes "Hebrews 7:8", See Barnes "Hebrews 7:23"
See Barnes "Hebrews 7:24". The priesthood of the Messiah was not to
change from hand to hand; it was not to be laid down at death; it was to
remain unchangeably the same.
After the order. The word rendered order-- \~taxiv\~ ~means,
"a setting in order--hence arrangement or disposition. It may be
applied to ranks of soldiers; to the gradations of office; or to any
rank which men sustain in society. To say that he was of the
same order with Melchisedek, was to say that he was of the same
rank or station. He was like him in his designation to the office.
In what respects he was like him the apostle shows more fully in
Hebrews 7. One particular in which there was a striking
resemblance, which did not exist between Christ and any other
high-priest, was that Melchisedek was both a priest and a king. None
of the kings of the Jews were priests; nor were any of the
priests ever elevated to the office of king. But in Melchisedek
these offices were united; and this fact constituted a striking
resemblance between him and the Lord Jesus. It was on this
principle that there was such pertinency in quoting here the passage
from Psalms 2. See Hebrews 5:5. The meaning is, that Melchisedek was
of a peculiar rank or order; that he was not numbered with the Levitical
priests, and that there were important features in his office which
differed from theirs. In those features it was distinctly predicted
that the Messiah would resemble him.
Melchisedek. See Barnes "Hebrews 7:1", seq.
{f} "Thou art" Psalms 110:4
Verse 7. Who. That is, the Lord Jesus--for so the connexion demands.
The object of this verse and the two following is, to show that the
Lord Jesus had that qualification for the office of priest to which
he had referred Hebrews 5:2. It was one important qualification for
that office, that he who sustained it should be able to show compassion,
to aid those that were out of the way, and to sympathize with sufferers;
in other words, they were themselves encompassed with infirmity, and thus
were able to succour those who were subjected to trials. The apostle
shows now that the Lord Jesus had those qualifications, as far as it was
possible for one to have them who had no sin. In the days of his flesh he
suffered intensely; he prayed with fervour; he placed himself in a
situation where he learned subjection and obedience by his trials;
and in all things he went far beyond what had been evinced by the
priests under the ancient dispensation.
In the days of his flesh. When he appeared on earth as a man. Flesh
is used to denote human nature, and especially human nature as
susceptible of suffering. The Son of God still is united to human
nature, but it is human nature glorified; for in his case, as in all
others, "flesh and blood cannot inherit the kingdom of God,"
1 Corinthians 15:50. He has now a glorified body, Philippians 3:21, such as the
redeemed will have in the future world. Comp, Revelation 1:13-17. The
phrase "days of his flesh," means the time when he was incarnate, or
when he lived on earth in human form. The particular time here referred
to, evidently, was the agony in the garden of Gethsemane.
Prayers and supplications. These words are often used to denote the
same thing. If there is a difference, the former--\~dehseiv\~--means,
petitions which arise from a sense of need,--from \~deomai\~--
want, to need; the latter refers usually to supplication for protection,
and is applicable to one who, under a sense of guilt, flees to an altar
with the symbols of supplication in his hand. Suppliants in such cases
often carried an olive-branch as an emblem of the peace which they sought.
A fact is mentioned by Livy respecting the Locrians that may illustrate
this passage. "Ten delegates from the Locrians, squalid and covered with
rags, came into the hall where the consuls were sitting, extending the
badges of suppliants--olive branches--according to the custom of the
Greeks; and prostrated themselves on the ground before the tribunal, with
a lamentable cry," Lib xxix. c. 16. The particular idea in the word here
used \~ikethria\~ is, petition for protection,help, or shelter,
(Passow;) and this idea accords well with the design of the passage.
The Lord Jesus prayed as one who had need, and as one who desired
protection, shelter, or help. The words here, therefore, do not mean
the same thing, and are not merely intensive, but they refer to
distinct purposes which the Redeemer had in his prayers. He was
about to die, and, as a man, he needed the Divine help; he was,
probably, tempted in that dark hour, See Barnes "John 12:30",
and he fled to God for protection.
With strong crying. This word does not mean weeping, as the word
"crying" does familiarly with us. It rather means an outcry, the voice
of wailing and lamentation. It is the cry for help of one who is deeply
distressed, or in danger; and refers here to the earnest petition of the
Saviour when in the agony of Gethsemane, or when on the cross. It is the
intensity of the voice which is referred to, when it is raised by an
agony of suffering. Comp. Luke 22:44: "He prayed more earnestly."
Matthew 27:46: "And about the ninth hour Jesus cried with a
loud voice--My God, my God, why hast thou forsaken me?" See
also Matthew 26:38,39; 27:60.
And tears. Jesus wept at the grave of Lazarus, John 11:35,
and over Jerusalem, Luke 19:41. It is not expressly stated by the
Evangelists that he wept in the garden of Gethsemane, but there is no
reason to doubt that he did. In such an intense agony as to cause a
bloody sweat, there is every probability that it would be accompanied
with tears. We may remark then,
(1.) that there is nothing dishonourable in tears, and that man
should
not be ashamed, on proper occasions, to weep. The fact that the Son of
God wept is a full demonstration that it is not disgraceful to weep. God
has so made us as to express sympathy for others by tears. Religion does
not make the heart insensible and hard, as stoical philosophy does; it
makes it tender and susceptible to impression.
(2.) It is not improper to weep. The Son of God wept--and if he
poured forth tears it cannot be wrong for us. Besides, it is a great law
of our nature, that in suffering we should find relief by tears. God
would not have so made us if it had been wrong.
(3.) The fact that the Son of God thus wept should be allowed deeply to
affect our hearts.
"He wept that we might weep;"
Each sin demands a tear."
He wept that he might redeem us; we should weep that our sins
were so great as to demand such bitter woes for our salvation.
That we had sinned; that our sins caused him such anguish; that
he endured for us this bitter conflict, should make us weep. Tear
should answer to tear, and sigh respond to sigh, and groan to
groan, when we contemplate the sorrows of the Son of God in
accomplishing our redemption. That man must have a hard heart
who has never had an emotion when he has reflected that the Son
of God wept, and bled, and died for him.
Unto him that was able. To God. He alone was able then to save. In
such a conflict man could not aid; and the help of angels, ready as they
were to assist him, could not sustain him. We may derive aid from man in
trial; we may be comforted by sympathy and counsel; but there are sorrows
where God only can uphold the sufferer. That God was able to uphold him,
in his severe conflict, the Redeemer could not doubt; nor need we doubt
it, in reference to ourselves, when deep sorrows come over our souls.
To save him from death. It would seem from this, that what
constituted the agony of the Redeemer was the dread of death, and that
he prayed that he might be saved from that. This might be, so far as the
language is concerned, either the dread of death on the spot by the
intensity of his sufferings and by the power of the tempter, or it might
be the dread of the approaching death on the cross. As the Redeemer,
however, knew that he was to die on the cross, it can hardly be
supposed that he apprehended death in the garden of Gethsemane.
What he prayed for was, that, if it were possible, he might be
spared from a death so painful as he apprehended, Matthew 26:39.
Feeling that God had power to save him from that mode of dying,
the burden of his petition was, that, if human redemption could be
accomplished without such sufferings, it might please his Father to
remove that cup from him.
And was heard. In John 11:42, the Saviour says, "I know that thou
hearest me always." In the garden of Gethsemane he was heard. His prayer
was not disregarded, though it was not literally answered. The cup of
death was not taken away; but his prayer was not disregarded. What answer
was given--what assurance or support was imparted to his soul--we are
not informed. The case, however, shows us,
(1.) that prayer may be heard even when the sufferings which are dreaded,
and from which we prayed to be delivered, may come upon us. They may come
with such assurances of Divine favour, and such supports, as will be full
proof that the prayer was not disregarded.
(2.) That prayer offered in faith may not be always literally
answered. No one can doubt that Jesus offered the prayer of faith; and
it is as little to be doubted, if he referred in the prayer to the death
on the cross, that it was not literally answered. Comp, Matthew 26:39.
In like manner it may occur now, that prayer shall be offered with every
right feeling, and with an earnest desire for the object, which may not
be literally answered. Christians, even in the highest exercise of faith,
are not inspired to know what is best for them; and, as long as this is
the case, it is possible that they may ask for things which it would not
be best to have granted. They who maintain that the prayer of faith is
always literally answered, must hold that the Christian is under such a
guidance of the Spirit of God that he cannot ask anything amiss.
See Barnes "2 Corinthians 12:9".
In that he feared. Marg. For his piety. Coverdale, "Because he
had God in honour." Tindal, "Because he had God in reverence." Prof.
Stuart renders it, "And was delivered from that which he feared." So
also Doddridge. Whitby, "Was delivered from his fear." Luther renders it,
"And was heard for that he had God in reverence"--dass er Gott
in Ehren hatte. Beza renders it, "His prayers being heard, he was
delivered from fear." From this variety in translating the passage, it
will be seen at once that it is attended with difficulty. The Greek is,
literally, "from fear or reverence" --\~apo thv eulabeiav\~. The word occurs
in the New Testament only in one other place, Hebrews 12:28, where it is
rendered "fear." "Let us serve him with reverence and godly fear."
The word properly means, caution, circumspection; then timidity, fear;
then the fear of God, reverence, piety. Where the most distinguished
scholars have differed as to the meaning of a Greek phrase, it would be
presumption in me to attempt to determine its sense. The most natural and
obvious interpretation, however, as it seems to me, is, that it means
that he was heard on account of his reverence for God; his profound
veneration; his submission. Such was his piety that the prayer was
heard, though it was not literally answered. A prayer may be
heard, and yet not literally answered; it may be acceptable to God,
though it may not consist with his arrangements to bestow the very
blessing that is sought. The posture of the mind of the Redeemer,
perhaps,
was something like this. He knew that he was about to be put to death in
a most cruel manner. His tender and sensitive nature, as a man, shrank
from such a death. As a man he went, under the pressure of his great
sorrows, and pleaded that the cup might be removed, and that man might be
redeemed by a less fearful scene of suffering. That arrangement, however,
could not be made. Yet the spirit which he evinced; the desire to do the
will of God; the resignation, and the confidence in his Father which he
evinced, were such as were acceptable in his sight. They showed that he
had unconquerable virtue; that no power of temptation, and no prospect
of the intensest woes which human nature could endure, could alienate him
from piety, To show this was an object of inestimable value, and, much
as it cost the Saviour, was worth it all. So now it is worth much to see
what Christian piety can endure; What strong temptations it can resist;
and what strength it has to bear up under accumulated woes: and even
though the prayer of the pious sufferer is not directly answered, yet
that
prayer is acceptable to God, and the result of such a trial is worth
all that it costs.
{a} "prayers" Matthew 26:39-44
{b} "able" Matthew 26:53
{1} "in that he feared" "for his piety"
Verse 8. Though he were a Son. Though the Son of God. Though he
sustained this exalted rank, and was conscious of it, yet he was
willing to learn experimentally what is meant by obedience in the
midst of sufferings.
Yet learned he obedience. That is, he learned experimentally and
practically. It cannot be supposed that he did not know what obedience
was; or that he was indisposed to obey God before he suffered; or
that he had, as we have, perversities of nature, leading to rebellion,
which required to be subdued by suffering;--but that he was willing
to test the power of obedience in sufferings; to become personally
and practically acquainted with the nature of such obedience in the midst
of protracted woes. Comp. See Barnes "Philippians 2:8". The object here
is, to show how well fitted the Lord Jesus was to be a Saviour for
man-kind; and the argument is, that he has set us an example, and has
shown that the most perfect obedience may be manifested in the deepest
sorrows of the body and the soul. Learn hence, that one of the objects of
affliction is to lead us to obey God. In prosperity we forget it. We
become self-confident and rebellious. Then God lays his hand upon us;
breaks up our plans; crushes our hopes; takes away our health; and
teaches us that we must be submissive to his will. Some of the most
valuable lessons of obedience are learned in the furnace of affliction;
and many of the most submissive children of the Almighty have been made
so, as the result of protracted woes.
{a} "obedience" Philippians 2:3
Verse 9. And being made perfect. That is, being made a complete
Saviour--a Saviour fitted in all respects to redeem men. Sufferings were
necessary to the completeness or the finish of his character as a
Saviour--not to his moral perfection, for he was always without sin. See
this explained See Barnes "Hebrews 2:10".
He became the Author, That is, he was the procuring cause
(\~aitiov\~) of salvation. It is to be traced wholly to his sufferings and
death. See Barnes "Hebrews 2:10".
Unto all them that obey him. It is not to save those who live in sin.
Only those who obey him have any evidence that they will be saved.
See Barnes "John 14:15".
{b} "being made perfect" Hebrews 2:10
Verse 10. Called of God. Addressed by him, or greeted by him. The
Word. here used does not mean that he was appointed by God, or
"called" to the office, in the sense in which we often use the word
but simply that he was addressed as such, to wit, in Psalms 110.
An High Priest. In the Septuagint, (Psalms 110.4,) and in
Hebrews 4:6 above, it is rendered priest -- \~iereuv\~ ---but the
Hebrew word \^HEBREW\^ cohen--is used to denote the high priest, and
may mean either. See Sept. in Leviticus 4:3. Whether the word priest,
or high priest, be used here, does not affect the argument of the
apostle.
After the order of Melchisedek. See Barnes "Hebrews 5:6".
{c} "High Priest" Hebrews 5:6
Verse 11. Of whom we have many things to say. There are many things
which seem strange in regard to him; many things which are hard
to be understood. Paul knew that what he had to say of this man,
as a type of the Redeemer, would excite wonder, and that many
might be disposed to call it in question. He knew that, in order
to be understood, what he was about to say required a familiar
acquaintance with the Scriptures, and a strong and elevated faith.
A young convert--one who had just commenced the Christian
life--could hardly expect to be able to understand it. The same
thing is true now. One of the first questions which a young con-
vert often asks is, Who was Melchisedek? And one of the things
which most uniformly perplex those who begin to study the Bible,
is the statement which is made about this remarkable man.
Hard to be uttered. Rather, hard to be interpreted, or explained.
So the Greek word means.
Seeing ye are dull of hearing. That is, when they ought to have been
acquainted with the higher truths of religion, they had shown that they
received them slowly, and were dull of apprehension. On what particular
fact Paul grounded this charge respecting them is unknown; nor could we
know, unless we were better acquainted with the persons to whom he wrote,
and their circumstances, than we now are. But he had doubtless in his
eye some fact which showed that they were slow to understand the great
principles of the gospel.
{*} "uttered" "explained"
{+} "hearing" "apprehension"
Verse 12. For when for the time. Considering the time which has
elapsed since you were converted. You have been Christians long
enough to be expected to understand such doctrines. This verse
proves that those to whom he wrote were not recent converts.
Ye ought to be teachers. You ought to be able to instruct others.
He does not mean to say, evidently, that they ought all to become
public teachers, or preachers of the gospel, but that they ought to
be able to explain to others the truths of the Christian religion.
As parents, they ought to be able to explain them to their children;
as neighbours, to their neighbours; or as friends, to those who
were inquiring the way to life.
Ye have need. That is, probably the mass of them had need. As a
people, or a church, they had shown that they were ignorant of some of
the very elements of the gospel.
Again. This shows that they had been taught, on some former occasions,
what were the first principles of religion, but they had not followed up
the teaching as they ought to have done.
The first principles. The very elements; the rudiments; the first
lessons--such as children learn before they advance to higher studies.
See the word here used explained See Barnes "Romans 4:3", under the word
"elements." The Greek word is the same.
Of the oracles of God. Of the Scriptures, or what God has spoken.
See Barnes "Romans 3:2". The phrase here may refer to the writings of the
Old Testament, and particularly to those parts which relate to the
Messiah; or it may include all that God had at that time revealed, in
whatever way it was preserved. In 1 Peter 4:11, it is used with
reference to the Christian religion, and to the doctrines which God had
revealed in the gospel. In the passage before us it may mean,
the Divine oracles or communications, in whatever way they had been
made known. They had shown that they were ignorant of the very rudiments
of the Divine teaching.
And are become such. There is more meant in this phrase than that
they simply were such persons. The word rendered "are become"
\~ginomai\~--sometimes implies a change of state, or a passing from one
state to another--well expressed by the phrase "are become." See
Matthew 5:45; 4:3; 13:32; 6:16; 10:25; Mark 1:17; Romans 7:3,4. The idea here is,
that they had passed from the hopeful condition in which they were when
they showed that they had an acquaintance with the great principles of
the gospel, and that they had become such as to need again the most simple
form of instruction. This agrees well with the general strain of
the epistle, which is to preserve them from the danger of apostasy.
They were verging towards it, and had come to that state where,
if they were recovered, it must be by being again taught the
elements of religion.
Have need of milk. Like little children. You can bear only the most
simple nourishment. The meaning is, that they were incapable of receiving
the higher doctrines of the gospel, as much as little children are
incapable of digesting solid food. They were, in fact, in a state of
spiritual infancy.
And not of strong meat. Greek. "Strong food." The word meat,
with us, is used now to denote only animal food. Formerly, it meant
food in general. The Greek word here means nourishment.
{++} "time" "For whereas by this time"
{d} "milk" 1 Corinthians 3:1-3
Verse 13. For every one that useth milk. Referring to the food of
children. The apostle has in view here those Christians who resemble
children in this respect, that they are not capable of receiving the
stronger food adapted to those of mature age.
Is unskilful. Inexperienced; who has not skill to perform anything.
The word Is properly applied to one who has not experience or skill, or
who is ignorant. Here it does not mean that they were not true
Christians, but that they had not the experience or skill requisite to
enable them to understand the higher mysteries of the Christian
religion.
In the word of righteousness. The doctrine respecting the
way in which men become righteous, or the way of salvation by the
Redeemer. See Barnes "Romans 1:17".
For he is a babe. That is, in religious matters. He understands the
great system only as a child may. It is common to speak of "babes in
knowledge," as denoting a state of ignorance.
{1} "is unskilful" "hath no experience"
Verse 14. Strong meat. Solid food pertains to those of maturer
years. So it is with the higher doctrines of Christianity. They
can be understood and appreciated only by those who are advanced in
Christian experience.
Of full age. Marg Perfect. The expression refers to those who
are grown up.
Who by reason of use. Marg. Or, an habit; or perfection.
Coverdale and Tindal render it, "through custom." The Greek
word means, habit, practice. The meaning is, that by long use and habit
they had arrived to that state in which they could appreciate the more
elevated doctrines of Christianity. The reference, in the use of this
word is not to those who eat food--meaning that by long use they are
able to distinguish good from bad; but it is to experienced Christians,
who, by long experience, are able to distinguish that which is useful,
in pretended religious instruction, from that which is injurious. It
refers to the delicate taste which an experienced Christian has in
regard to those doctrines which impart most light and consolation.
Experience will thus enable one to discern what is fitted to the soul
of man, what elevates and purifies the affections, and what tends to
draw the heart near to God.
Have their senses. The word here used means, properly, the senses--
as we use the term; the seat of sensation, the smell, taste, &c. Then it
means, the internal sense, the faculty of perceiving truth: and this
is the idea here. The meaning is, that by long experience Christians come
to be able to understand the more elevated doctrines or Christianity;
they see their beauty and value, and they are able carefully and
accurately to distinguish them from error. See Barnes "John 7:17".
To discern both good and evil. That is, in doctrine. They will
appreciate and understand that which is true; they will reject that which
is false.
{2} "full of age" "perfect"
{3} "of use" "or an habit; or perfection"
REMARKS
1. Let us rejoice that we have a High Priest who is duly called to take
upon himself the functions of that great office, and who lives for
ever, Hebrews 5:1-6. True, he was not of the tribe of Levi; he was not a
descendant of Aaron; but he had a more noble elevation, and a more
exalted rank. He was the Son of God, and was called to his office by
special Divine designation, He did not obtrude himself into the work;
he did not unduly exalt himself, but he was directly called to it by
the appointment of God, When, moreover, the Jewish high priests could
look back on the long line of their ancestors, and trace the
succession up to Aaron, it was in the power of the great High Priest
of the Christian faith to look farther back still, and to be associated
in the office with one of higher antiquity than Aaron, and of higher
rank--one of the most remarkable men of all ancient times-- he whom
Abraham acknowledged as his superior, and from whom Abraham received
the benediction.
2. It is not unmanly to weep, Hebrews 5:7. The Son of God poured
out prayers and supplications, with strong crying and tears, He
wept at the grave of Lazarus, and he wept over Jerusalem. If the
Redeemer wept, it is not unmanly to weep; and we should not be
ashamed to have tears seen streaming down our cheeks. Tears are
appointed by God to be the natural expression of sorrow, and,
often to furnish a relief to a burdened soul. We instinctively
honour the man whom we see weeping when there is occasion for
grief. We sympathize with him ia his sorrow, and we love him
the more. When we see a father who could face the cannon's
mouth without shrinking, yet weeping over the open grave of a
daughter, we honour him more than we could otherwise do. He
shows that he has a heart that can love and feel, as well as
courage that can meet danger without alarm. Washington wept
when he signed the death-warrant of Major Andre; and who ever
read the affecting account without feeling that his character was
the more worthy of our love? There is enough in the world to
make us weep. Sickness, calamity, death, are around us. They
come into our dwellings, and our dearest objects of affection are
taken away, and God intends that we shall deeply feel. Tears
here will make heaven more sweet; and our sorrows on earth are
intended to prepare us for the joy of that day when it shall be
announced to us, that "all tears shall be wiped away from every
face."
3. We see the propriety of prayer in view of approaching death,
Hebrews 5:7. The Redeemer prayed when he felt that he must die.
We know, also, that we must die. True, we shall not suffer as he
did. He had pangs on the cross which no other dying man ever
bore. But death to us is am object of dread. The hour of death
is a fearful hour. The scene when a man dies is a gloomy scene.
The sunken eye, the pallid cheek, the clammy sweat, the stiffened
corpse, the coffin, the shroud, the grave, are all sad and gloomy
things. We know not, too, what severe pangs we may have when
we die. Death may come to us in some peculiarly fearful form;
and in view of his approach, in any way, we should pray. Pray,
dying man, that you may be prepared for that sad hour; pray,
that you may not be left to complain, and rebel, and murmur then;
pray, that you may lie down in calmness and peace; pray, that you
may be enabled to honour God even in death.
4. It is not sinful to dread death, Hebrews 5:7. The Redeemer dreaded
it. His human nature, though perfectly holy, shrank back from
the fearful agonies of dying. The fear of death, therefore, in itself,
is not sinful. Christians are often troubled because they have not
that calmness in the prospect of death which they suppose they
ought to have, and because their nature shrinks back from the
dying pang. They suppose that such feelings are inconsistent
with religion, and that they who have them cannot be true Christians.
But they forget their Redeemer, and his sorrows; they forget the
earnestness with which he pleaded that the cup might be removed. Death
is in itself fearful, and it is a part of our nature to dread it; and
even in the best of minds sometimes the fear of it is not wholly taken
away until the hour comes, and God gives them "dying grace."
There are probably two reasons why God made death so fearful to man.
(1.) One is, to impress him with the importance of being prepared for
it. Death is, to him, the entrance on an endless being, and it is an
object of God to keep the attention fixed on that as a most momentous
and solemn event. The ox, the lamb, the robin, the dove, have no
immortal nature, no conscience, no responsibility, and no need of
making preparation for death; and hence--except in a very slight
degree--they seem to have no dread of dying. But not so with man. He
has an undying soul. His main business here is to prepare for death,
and for the world beyond; and hence, by all the fear of the dying pang,
and by all the horror of the grave, God would fix the attention of
man on his own death as a most momentous event, and lead him to seek
that hope of immortality which alone can lay the foundation for any
proper removal of the fear of dying.
(2.) The other reason is, to deter man from taking his own life. To
keep him from this, he is made so as to start back from death. He fears
it; it is to him an object of deepest dread; and even when pressed down
by calamity and sadness, as a general law, he "had rather bear the ills
he has, than fly to others that he knows not of." Man is the only
creature in reference to whom this danger exists. There is no one of
the brute creation, unless it be the scorpion, that will take its own
life; and hence they have not such a dread of dying. But we know how it
is with man. Weary of life; goaded by a guilty conscience; disappointed
and heart-broken, he is under strong temptation to commit the enormous
crime of self-murder, and to rush uncalled to the bar of God. As one of
the means of deterring from this, God has so made us that we fear to
die; and thousands are kept from this enormous crime by this fear, when
nothing else would save them. It is benevolence, therefore, to the
world, that man is afraid to die; and in every pang of the dying
struggle, and everything about death that makes us turn pale, and
tremble at its approach, there is in some way the manifestation of
goodness to mankind.
5. We may be comforted in the prospect of death by looking to the
example of the Redeemer, Hebrews 5:7. Much as we may fear to die, and
much as we may be left to suffer then, of one thing we may be sure. It
is, that he has gone beyond us in suffering. The sorrows of our dying
will never equal his. We shall never go through such scenes as occurred
in the garden of Gethsemane and on the cross. It may be some
consolation that human nature has endured greater pangs than we shall,
and that there is one who has surpassed us even in our keenest
sufferings. It should be to us a source of consolation, also, of the
highest kind, that he did it that he might alleviate our sorrows, and
that he might drive away the horrors of death from us by "bringing life
and immortality to light," and that, as the result of his
sufferings, our dying moments may be calm and peaceful.
6. It often occurs that men are true Christians, and yet are ignorant
of the elementary principles of religion, Hebrews 5:12. This is owing
to such things as the following:--A want of early religious
instruction; the faults of preachers who fail to teach their people; a
want of inquiry on the part of Christians, and the interest which they
feel in other things above that which they feel in religion. It is
often surprising what vague and unsettled opinions many professed
Christians have on some of the most important points of Christianity,
and how little qualified they are to defend their opinions when they
are attacked. Of multitudes in the Church even now it might be said,
that they "need some one to teach them what are the very first
principles of true religion." To some of the elementary doctrines of
Christianity, about deadness to the world, about self-denial, about
prayer, about doing good, and about spirituality, they are utter
strangers. So of forgiveness of injuries, and charity, and love for a
dying world. These are the elements of Christianity--rudiments which
children in righteousness should learn; and yet they are not learned by
multitudes who bear the Christian name.
7. All Christians ought to be teachers, Hebrews 5:12. I do not mean
that they should all be preachers; but they should all so live as
to teach others the true nature of religion. This they should do by
their example, and by their daily conversation. Any Christian is
qualified to impart useful instruction to others. The servant of lowest
rank may teach his master how a Christian should live. A child may
thus teach a parent how he should live, and his daily walk may furnish
to the parent lessons of inestimable value. Neighbours may thus teach
neighbours; and strangers may learn of strangers. Every Christian has a
knowledge of the way to be saved, which it would be of the highest
value to others to know, and is qualified to tell the rich, and proud,
and learned sinner, that about himself, and of the final destiny of
man, of which he is now wholly ignorant. Let it be remembered, also,
that the world derives its views of the nature of religion from the
lives and conduct of its professed friends. It is not from the Bible,
or from the pulpit, or from books, that men learn what Christianity is;
it is from the daily walk of those who profess to be its friends; and
every day we live, a wife, a child, a neighbour, or a stranger, is
forming some view of the nature of religion from what they see in us.
How important, therefore, it is that we so live as to communicate to
them just views of what constitutes religion!
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