Hebrews 5

Notes

Ver. 1. To encourage us to improve the grace and power of our glorious and ascended, but affectionate and sympathizing High-priest, in such holy reverence and confidence in approaching to God, let us consider that, even under the typical dispensation, every high-priest was sanctified and set apart to his office from among the children of Israel, as one who partook of the same nature with themselves, and was appointed to represent and transact for men with God—that in their name and stead, and for their benefit, he might present to him all their legal offerings and sacrifices, animate or inanimate. 2. And thus the multitude of infirmities, sinful or natural, with which he was compassed about, did require, and, as it were, qualify him to bear with and readily atone for the sins of others, which had been committed through ignorance or mistake: 3. On account of which infirmities he was required to offer up sacrifices for his own sins, as well as for the sins of the people.—4. And it was further necessary that no man should assume to himself the office of priesthood till he had a most plain and manifest call from God to it, as Aaron and his sons had. 5, 6. In like manner Jesus Christ—who in our nature made atonement for our sins by the sacrifice of himself, that our persons and prayers might be accepted of God, as presented by and through him, and who, in his state of humiliation, experienced every sinless infirmity and temptation, that he might manifest the greatest forbearance and compassion to ignorant and wandering sinners; and who, having no sin, had no occasion to offer up any sacrifice for himself, but only for his people— did not, in his incarnate state, by any private act of his own, assume to himself the honour of the gospel high-priesthood; but was from eternity called and appointed to it by his Father, by whom he was from eternity begotten, and by whom, in his resurrection from the dead, he was attested as his only necessary and essential Son; and who, in the most solemn manner, declared him an eternal Priest, without predecessor or successor, after the high order of Melchisedec, and not after the inferior order of Aaron; 7. Which glorious High-priest, while in our world, compassed about with the sinless infirmities of human nature, and overwhelmed with the most fearful pressures of divine work on our account—did, in the most fervent, humble, and pathetic manner, present his addresses and entreaties to God his almighty Father, who, if willing, could have delivered him from the terrors of death; and, on account of his holy reverence, had his prayers accepted; and, in answer to them, obtained proper assistance under, seasonable deliverance from, and the happy issue of, his sufferings in the glory of God, and the redemption of his church.—8. Though he was the eternal Son of God, the same in nature and perfections with the Father, and infinitely dear to him, yet, having condescended to the office of High-priesthood, and assumed our nature, that he might therein execute it, such was his zeal for the glory of God, and love to all men, that he submitted, in the exercise of faith, patience, self-denial, resignation, humility, and readiness of mind, practically to learn what and how good it is to obey his Father's commands, even unto the death of the cross; yea, to learn, by severe experience, what difficulties and distresses, and yet rich advantages, attend obedience; and how to sympathize with us in our sufferings. 9, 10. And having completed his whole obedience and suffering, and being thereupon fully consecrated to the high intercessory work of his Priesthood, he became the procuring and efficient cause of eternal salvation from everything sinful or miserable, and to everything holy and happy, to all such as diligently hearken and yield up themselves to him as the Captain of their salvation—whom God has represented and styled a Priest, not constituted after the order of Aaron, but after the superior order of Melchisedec: 11. Concerning whom, in his kingly, but especially in his priestly office, in which he typified our Redeemer, we gospel preachers have many important things to deliver, which, on account of your remaining sloth, ignorance, and rigid attachment to the ceremonial law, can scarcely be yet rendered plain to your minds. 12. For—when considering the great advantages for instruction which have been afforded you, and the time ye have enjoyed the gospel dispensation, ye ought to have been capable of instructing others in the knowledge of Christ—ye have made so little proficiency, that ye need to be taught over again the plain fundamental principles of the Christian faith, revealed in the infallible dictates of the Old and New Testaments; and some of you have so declined in knowledge, that no instructions can suit your capacity but the most easy and familiar articles of Christianity, being unable to understand the more mysterious points, how all the ancient types are accomplished in the person and offices of Christ. 13. For every one who has no appetite for or ability to understand anything but the first principles of the doctrines of Christ, is very inexpert at understanding, receiving, and improving the great truths of the gospel—in which the righteousness of God is revealed from faith to faith, and Christ is represented as the end of the law, moral and ceremonial, for righteousness to every one that believes, and in which we are taught to live in the practice of righteousness, as persons united to and justified in Christ. 14. But the more sublime doctrines are most fit for the nourishment of those believers who are far advanced in the knowledge of the truth, and who, by much consideration and experience, and by much reading, hearing, meditation, and prayer, have their spiritual senses qualified to discern and distinguish between what is good or bad, true or false, beneficial or pernicious, and know how to choose and embrace the one and refuse the other.

Ver. 4. Honour—that is, 'office,' as the Greek word is often used.—Note, This text can never be tortured into the service of the papal succession; for the question is merely concerning the appointment of a Jewish high-priest, who was superseded by Christ; and Christ, no doubt, has many ambassadors, but can have no successor, because 'he is a priest for ever,' ver. 6; ch. 7. 17, 24. C.

Ver. 8. Had the 'obedience' of Christ in his human nature been without learning and suffering, he had neither been an example nor a sacrifice for men in a state of learning and suffering. C.

Ver. 9. Made perfect. As 'an example,' by passing through all the conditions of human nature, yet without sin; as a 'sacrifice,' both in the spirit and in the body; and as a 'Saviour,' by finishing his appointed course of humiliation, and arising from the dead in power. C.

Reflections.—No sin can be pardoned without an atoning Saviour. And wonderful are the glories of Jesus Christ our great High-priest and atoning sacrifice! How divinely high, holy, and pure; and yet certainly bone of our bone, and flesh of our flesh, and compassed about with all our sinless infirmities! Solemn was his call to his work, and high his order, yet deep his condescension and self-abasement.—Fervent and successful his prayers, great his sufferings, and perfect his obedience. And by all these he becomes the complete Author of eternal salvation to all them that obey them. No true happiness can be had without holiness as an ingredient of it. Alas! that after all the discoveries of him in the gospel, many should have such indistinct conceptions of him, and be so indolent in improving the means of grace offered them! And transcendent is his mercy in providing food for weak as well as for strong Christians in his Word. But how great must be their presumption, their danger, who intrude themselves into the ministerial office, when Christ entered not on his without his Father's call!