Heb 4:14-16 | Barnes | STEP | Verse 14. Seeing then that we have a great High Priest . The apostle here resumes the subject which had been slightly hinted at in , and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. ; . The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish. That is passed into the heavens . . The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. . Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. ; . Jesus the Son of God . Not a descendant of Aaron, but one greater-- the Son of God. . Let us hold fast our profession . ; . This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following. (1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, . (2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, . (3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme. (4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, . By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession. (a) "passed" (b) "hold fast"

Hebrews 4:14-16

Verse 14. Seeing then that we have a great High Priest. The apostle here resumes the subject which had been slightly hinted at in Heb 2:17, 3:1, and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. Lk 1:5; Mt 26:3. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens. Heb 9:12,24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. Heb 9:24; Heb 9:25.

Jesus the Son of God. Not a descendant of Aaron, but one greater-- the Son of God. Heb 1:2.

Let us hold fast our profession. Heb 9:23; Heb 3:14. This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following.

(1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, Heb 4:15,16.

(2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, Heb 6.

(3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme.

(4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, Heb 10:27-30. By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

(a) "passed" Heb 9:12,24 (b) "hold fast" Heb 10:23 Verse 15. For we have not an High Priest which cannot be touched. Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office, without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers. Heb 2:16, also Heb 2:17-18. Such tenderness and sympathy has our great High Priest.

But was in all points tempted like as we are. Tried as we are. Heb 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us, and to aid us. He was tempted--in the literal sense; he was persecuted; he was poor; he was despised; he suffered bodily pain; he endured the sorrows of a lingering and most cruel death.

Yet without sin. 1Pet 2:22: "Who did no sin." Isa 53:9: "He had done no violence, neither was there any deceit in his mouth." Heb 7:26: "Who is holy, harmless, undefiled, separate from sinners." The importance of this fact, that the great High Priest of the Christian profession was "without sin," the apostle illustrates at length in chapters 7 through 9. He here merely alludes to it, and says that one who was "without sin" was able to assist those who were sinners, and who put their trust in him.

(c) "touched" Hoss 11:8 (d) "without sin" 1Pet 2:22 Verse 16. Let us therefore come boldly unto the throne of grace. "The throne of grace!" What a beautiful expression! A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy-seat. The high priest approaches that seat or throne of the Divine Majesty with the blood of the atonement, to make intercession for the people, and to plead for pardon. Heb 9:7, 9:8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling, having shed his own blood to make expiation, is represented as approaching God, and pleading for the pardon of men. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness, and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt, and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need.

That we may obtain mercy. This is what we want first. We need pardon--as the first thing when we come to God. We are guilty and self-condemned--and our first cry should be for mercy-- mercy. A man who comes to God, not feeling his need of mercy, must fail of obtaining the Divine favour; and he will be best prepared to obtain that favour who has the deepest sense of his need of forgiveness.

And find grace. Favour--strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need--we all need--we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God all that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us:

(1) rejoice that there is a throne of grace. What a World would this be if God sat on a throne of justice only, and if no mercy were ever to be shown to men! Who is there who would not be overwhelmed with despair? But it is not so. He is on A THRONE OF GRACE. By day and by night; from year to year; from generation to generation, he is on such a throne. In every land he may be approached, and in as many different languages as men speak may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and, wherever we are, we may approach him with acceptance.

(2) We need the privilege of coming before such a throne. We are sinful, and need mercy; we are feeble, and need grace to help us. There is not a day of Our lives in which we do not need pardon; not an hour in which we do not need grace.

(3) How obvious are the propriety and necessity of prayer! Every man is a sinner, and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not till a man can prove that he has never done any sin should he maintain that he has no need of pardon; not till he can show that he is able alone to meet the storms and temptations of life should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all men do not pray!

(4) It is easy to be forgiven. All that needs to be done is to plead the merits of our great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus!

(5.) It is easy to obtain all the grace that we need. We have only to ask for it--and it is done. How easy then to meet temptation, if we would! How strange that any should rely on their own strength, when they may lean on the arm of God!

(6.) If men are not pardoned, and if they fall into sin and ruin, they alone are to blame. There Is A THRONE OF GRACE. It is always accessible. There is A GOD. He is always ready to pardon. There Is A REDEEMER. He is the great High Priest of men. He is always interceding, His merits may always be pleaded as the ground of our salvation. Why then, oh why, should any remain unforgiven, and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved.

(e) "boldly" Eph 3:12, Heb 10:19-22