Heb 5:1-2 | KingComments | STEP | . The writer is now going to explain more about the person of the high priest. His readers were familiar with this person. They knew him well from the Old Testament and also from practice before they believed in the Lord Jesus. First he points at the high priesthood as how that functioned among God’s earthly people and had in Aaron its first representative. Then he compares the high priesthood of the Lord Jesus with that of Aaron to show the eminence above that of Aaron. He already touched on the high priesthood of the Lord Jesus in the chapters 2, 3 and 4 ( ), only now he explains it in detail. This teaching goes on till chapter 10. For the Jewish Christians, who continually had a tendency to return to the old traditions, this teaching was of great importance. It is also important for professing Christianity, where many things are present that remind us of Judaism. The high priest in Israel was characterized by some things. In particular he was someone from among the people, “from among men”, a man taken from among men. Therefore it was necessary that Christ became Man, although you ought not to forget that He is much more than that, for He is the unique, eternal Son of God. Furthermore, the service of the high priest relates to people. He is “appointed on behalf of men”. Men are the object of his service and he makes efforts on their behalf. However, they are not a goal in themselves. In the service of the high priest it is about “things pertaining to God”. It is about His interests and His honor and about a cleansed nation that is consecrated to Him and worships and serves Him. In the Old Testament that service is presented explicitly by the offering of “both gifts and sacrifices for sins” (cf. ). Regarding ‘gifts’ you may think of all possible offerings and regarding ‘sacrifices’ you may think especially of bloody offerings. Sins cause separation between God and His people. When offerings were brought for the sins, God could be with His people again. It was the task of the high priest to restore the connection between God and the people. . Because Aaron, as human high priest, was a sinner himself, he could “deal gently” with others. Christ could never deal gently with sins, for that’s what He died for. The gently dealing of the human high priest is something in the sense of ‘expressing moderate feelings’. It indicates an infirm and incomplete sympathy. He dealt gently “with the ignorant and misguided”. These are sinners, but not sinners who live in conscious rebellion against God. For the latter there is no offering possible ( ). . Because Aaron was a human high priest, he also had to bring offerings for himself. That applied both to Aaron and to his successors in the next centuries up to Christ. He indeed performed for the people with God, but at the same time he was one of them, also in their sinfulness. The weakness that is meant here, indicates the tendency to sin. That was not the case with Christ. He did not sacrifice for Himself, He sacrificed Himself . . The high priesthood is not an office that anyone could claim for himself. That this nevertheless happened in the unfaithful Israel – there is a situation where there is even talk of two high priests ( ) –, doesn’t change anything to God’s statutes. God has determined His choice who finally will be high priest, as it is to be seen with Zadok and his sons ( ). A person is high priest on the ground of calling, not by pretention. Just as Aaron was called by God, so too Christ was called by God, albeit in a way that at the same time shows a great difference from Aaron. So you see that there are some similarities in the between Aaron and Christ. I go through them again and discover the following. Both Christ and Aaron 1. are appointed on behalf of men in the things pertaining to God, 2. sacrifice for the sins of the people and 3. take no honor for themselves. There are also differences and even more than similarities: 1. Aaron was taken from among men, while Christ became Man and is also the unique Son of God. 2. Aaron was surrounded by infirmities and had the tendency to sin, while Christ is without sin, neither was the tendency to sin in Him. 3. Aaron had to sacrifice for himself, while Christ sacrificed Himself for others. In what follows also the difference becomes apparent: 1. The difference between the way Aaron is called and the way Christ is called ( ) and 2. the difference between the priesthood according to the order of Aaron and that according to the order of Melchizedek ( ). 3. In the glory of Christ’s calling as High Priest above the calling of Aaron is confirmed by Psalm 2 ( ). 4. In the glory of Christ’s priestly order above that of Aaron is placed in the light by Psalm 110 ( ). . We first look at the quotation from Psalm 2 ( ), where the glory of His Person becomes apparent. The beginning of the verse still shows a similarity with Aaron. Christ never sought His own honor, not even in the high priesthood. Then the contrast follows: He is personally the Son. That gives a much higher dignity to His high priesthood than that of Aaron. He was begotten by God in Mary ( ) and therefore He is as Man also God’s Son. This Man is the High Priest with God, what He was not and could not be as God the Son. Only when He became Man, could He become High Priest. . The other quotation, from Psalm 110 ( ), adds even more glory, which becomes apparent from the introductory words: “Just as He says also in another [passage].” The writer draws – of course under the guidance of the Holy Spirit – from the riches of God’s Word to let fall continually another ray of light on Christ. Thereby he doesn’t act randomly, but he continually quotes verses that magnify the radiance and glory of Christ and which causes his argumentation to be strengthened and clarified. In the quotation of Psalm 110 the glory of the office of Christ becomes clear. Psalm 110 is a psalm that, as many psalms, refers to the millennial kingdom of peace. The enemies of the Messiah are made His footstool ( ). He receives out of Zion the strong scepter ( ) in the midst of God’s people who will volunteer freely and celebrating ( ), while He shatters hostile kings and judges among the nations ( ). Besides all this glory and magnificence there is also a review of His life on earth when He was dependent on the refreshment by God ( ). From both quotations (Psalm 2 and Psalm 110) it becomes clear that God declares that the Messiah is both Son and Priest. Sonship and priesthood are therefore closely related to each other. That goes for Christ and also for us. I will not comment yet on “the order of Melchizedek”, for that will be further explained in chapter 7. What becomes clear though, is that He is not high priest according to the order of Melchizedek, but priest according to the order of Melchizedek. There is a nice explanation for this. A high priest assumes other priests, but the Lord Jesus alone is priest according to the order of Melchizedek. The order of Melchizedek is an order of blessing. Melchizedek blessed Abraham from God’s side and he praised God for what He did for Abraham ( ). According to that order the Lord Jesus is King-Priest Who brings blessing from God to God’s people, what will be fully fulfilled in the millennial kingdom of peace. The priesthood of Melchizedek, which in the Old Testament is only mentioned in Genesis 14 ( ) and in Psalm 110 ( ), existed earlier than that of Aaron and will also remain to exist when that of Aaron will not be necessary anymore. . Here the writer refers impressively to something that didn’t take place in the life of Aaron or Melchizedek, but it did take place in the life of Christ. Between His being conceived as Son of God on earth and His glorification as Priest in heaven are “the days of His flesh”, by which His life on earth is meant. His glory doesn’t bring Him nearer to the misery of man, while His life on earth does. In what is described of Him here you learn how true it is for Him to partake of your hardships and sorrows. On earth, ‘the days of His flesh’, He endured, in dependence on God, all the fear of death. He offered up supplications to be saved, for He did not want to save Himself because He came to obey. His life on earth made Him suitable to be High Priest in connection with us. His life on earth also led to the offering of Himself, in which He is unique. He did not offer up prayers and supplications when He was tempted by satan in the wilderness. That He did in Gethsemane, when the moment came before Him that He would be forsaken by God. All sufferings from man’s side He bore with joy, something that many martyrs have done in His footsteps. But to be made sin He could not encounter with joy. In this also no one could follow Him. Seeing that before Him, He offered up both His prayers and supplications to God, He sent them up to Him. He did so, trusting that God “was able to save Him from death”. It was not that He wanted to be saved of death, for that was necessary. He knew that and therefore He prayed: “Nevertheless not My will, but Yours be done” ( ). And He was answered, for God raised Him up. “He was heard because of His piety” means that He was heard because of His perfect trust in His God, because of His piety and because of His perfect commitment and His dependence of God. What a Lord! Now read Hebrews 5:1-7 again. Reflection: Name some glories of the Lord Jesus from this section and thank God for them.

‏ Hebrews 5:1-2

Aaron and Christ as High Priest

Heb 5:1. The writer is now going to explain more about the person of the high priest. His readers were familiar with this person. They knew him well from the Old Testament and also from practice before they believed in the Lord Jesus. First he points at the high priesthood as how that functioned among God’s earthly people and had in Aaron its first representative. Then he compares the high priesthood of the Lord Jesus with that of Aaron to show the eminence above that of Aaron.

He already touched on the high priesthood of the Lord Jesus in the chapters 2, 3 and 4 (Heb 2:17 ; Heb 3:1 ; Heb 4:14-15), only now he explains it in detail. This teaching goes on till chapter 10. For the Jewish Christians, who continually had a tendency to return to the old traditions, this teaching was of great importance. It is also important for professing Christianity, where many things are present that remind us of Judaism.

The high priest in Israel was characterized by some things. In particular he was someone from among the people, “from among men”, a man taken from among men. Therefore it was necessary that Christ became Man, although you ought not to forget that He is much more than that, for He is the unique, eternal Son of God.

Furthermore, the service of the high priest relates to people. He is “appointed on behalf of men”. Men are the object of his service and he makes efforts on their behalf. However, they are not a goal in themselves. In the service of the high priest it is about “things pertaining to God”. It is about His interests and His honor and about a cleansed nation that is consecrated to Him and worships and serves Him.

In the Old Testament that service is presented explicitly by the offering of “both gifts and sacrifices for sins” (cf. Heb 8:3 ; Heb 9:9). Regarding ‘gifts’ you may think of all possible offerings and regarding ‘sacrifices’ you may think especially of bloody offerings. Sins cause separation between God and His people. When offerings were brought for the sins, God could be with His people again. It was the task of the high priest to restore the connection between God and the people.

Heb 5:2. Because Aaron, as human high priest, was a sinner himself, he could “deal gently” with others. Christ could never deal gently with sins, for that’s what He died for. The gently dealing of the human high priest is something in the sense of ‘expressing moderate feelings’. It indicates an infirm and incomplete sympathy. He dealt gently “with the ignorant and misguided”. These are sinners, but not sinners who live in conscious rebellion against God. For the latter there is no offering possible (Heb 10:26-29).

Heb 5:3. Because Aaron was a human high priest, he also had to bring offerings for himself. That applied both to Aaron and to his successors in the next centuries up to Christ. He indeed performed for the people with God, but at the same time he was one of them, also in their sinfulness. The weakness that is meant here, indicates the tendency to sin. That was not the case with Christ. He did not sacrifice for Himself, He sacrificed Himself.

Heb 5:4. The high priesthood is not an office that anyone could claim for himself. That this nevertheless happened in the unfaithful Israel – there is a situation where there is even talk of two high priests (Lk 3:1) –, doesn’t change anything to God’s statutes. God has determined His choice who finally will be high priest, as it is to be seen with Zadok and his sons (Eze 44:15-16 ; Eze 48:11). A person is high priest on the ground of calling, not by pretention. Just as Aaron was called by God, so too Christ was called by God, albeit in a way that at the same time shows a great difference from Aaron.

So you see that there are some similarities in the Heb 5:1-4 between Aaron and Christ. I go through them again and discover the following. Both Christ and Aaron

1. are appointed on behalf of men in the things pertaining to God,

2. sacrifice for the sins of the people and

3. take no honor for themselves.

There are also differences and even more than similarities:

1. Aaron was taken from among men, while Christ became Man and is also the unique Son of God.

2. Aaron was surrounded by infirmities and had the tendency to sin, while Christ is without sin, neither was the tendency to sin in Him.

3. Aaron had to sacrifice for himself, while Christ sacrificed Himself for others.

In what follows also the difference becomes apparent:

1. The difference between the way Aaron is called and the way Christ is called (Heb 5:5) and

2. the difference between the priesthood according to the order of Aaron and that according to the order of Melchizedek (Heb 5:6).

3. In Heb 5:5 the glory of Christ’s calling as High Priest above the calling of Aaron is confirmed by Psalm 2 (Psa 2:7).

4. In Heb 5:6 the glory of Christ’s priestly order above that of Aaron is placed in the light by Psalm 110 (Psa 110:4).

Heb 5:5. We first look at the quotation from Psalm 2 (Psa 2:7), where the glory of His Person becomes apparent. The beginning of the verse still shows a similarity with Aaron. Christ never sought His own honor, not even in the high priesthood. Then the contrast follows: He is personally the Son. That gives a much higher dignity to His high priesthood than that of Aaron. He was begotten by God in Mary (Lk 1:35) and therefore He is as Man also God’s Son. This Man is the High Priest with God, what He was not and could not be as God the Son. Only when He became Man, could He become High Priest.

Heb 5:6. The other quotation, from Psalm 110 (Psa 110:4), adds even more glory, which becomes apparent from the introductory words: “Just as He says also in another [passage].” The writer draws – of course under the guidance of the Holy Spirit – from the riches of God’s Word to let fall continually another ray of light on Christ. Thereby he doesn’t act randomly, but he continually quotes verses that magnify the radiance and glory of Christ and which causes his argumentation to be strengthened and clarified.

In the quotation of Psalm 110 the glory of the office of Christ becomes clear. Psalm 110 is a psalm that, as many psalms, refers to the millennial kingdom of peace. The enemies of the Messiah are made His footstool (Psa 110:1). He receives out of Zion the strong scepter (Psa 110:2) in the midst of God’s people who will volunteer freely and celebrating (Psa 110:3), while He shatters hostile kings and judges among the nations (Psa 110:5-6). Besides all this glory and magnificence there is also a review of His life on earth when He was dependent on the refreshment by God (Psa 110:7).

From both quotations (Psalm 2 and Psalm 110) it becomes clear that God declares that the Messiah is both Son and Priest. Sonship and priesthood are therefore closely related to each other. That goes for Christ and also for us.

I will not comment yet on “the order of Melchizedek”, for that will be further explained in chapter 7. What becomes clear though, is that He is not high priest according to the order of Melchizedek, but priest according to the order of Melchizedek. There is a nice explanation for this. A high priest assumes other priests, but the Lord Jesus alone is priest according to the order of Melchizedek.

The order of Melchizedek is an order of blessing. Melchizedek blessed Abraham from God’s side and he praised God for what He did for Abraham (Gen 14:18-20). According to that order the Lord Jesus is King-Priest Who brings blessing from God to God’s people, what will be fully fulfilled in the millennial kingdom of peace. The priesthood of Melchizedek, which in the Old Testament is only mentioned in Genesis 14 (Gen 14:18) and in Psalm 110 (Psa 110:4), existed earlier than that of Aaron and will also remain to exist when that of Aaron will not be necessary anymore.

Heb 5:7. Here the writer refers impressively to something that didn’t take place in the life of Aaron or Melchizedek, but it did take place in the life of Christ. Between His being conceived as Son of God on earth and His glorification as Priest in heaven are “the days of His flesh”, by which His life on earth is meant. His glory doesn’t bring Him nearer to the misery of man, while His life on earth does.

In what is described of Him here you learn how true it is for Him to partake of your hardships and sorrows. On earth, ‘the days of His flesh’, He endured, in dependence on God, all the fear of death. He offered up supplications to be saved, for He did not want to save Himself because He came to obey. His life on earth made Him suitable to be High Priest in connection with us. His life on earth also led to the offering of Himself, in which He is unique.

He did not offer up prayers and supplications when He was tempted by satan in the wilderness. That He did in Gethsemane, when the moment came before Him that He would be forsaken by God. All sufferings from man’s side He bore with joy, something that many martyrs have done in His footsteps. But to be made sin He could not encounter with joy. In this also no one could follow Him.

Seeing that before Him, He offered up both His prayers and supplications to God, He sent them up to Him. He did so, trusting that God “was able to save Him from death”. It was not that He wanted to be saved of death, for that was necessary. He knew that and therefore He prayed: “Nevertheless not My will, but Yours be done” (Lk 22:42). And He was answered, for God raised Him up. “He was heard because of His piety” means that He was heard because of His perfect trust in His God, because of His piety and because of His perfect commitment and His dependence of God. What a Lord!

Now read Hebrews 5:1-7 again.

Reflection: Name some glories of the Lord Jesus from this section and thank God for them.