About Hebrews

Hebrews demonstrates Christ's superiority over all Old Testament institutions, calling readers to persevere.

Author: UnknownWritten: c. AD 64-68Reading time: ~2 minVerses: 14
Christ's SuperiorityNew CovenantFaithPriesthoodPerseveranceBetter

King James Version

Hebrews 5

14 verses with commentary

Jesus Our High Priest

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

View commentary
The high priest's humanity ('taken from among men') is essential to his representative function. He is appointed 'for men in things pertaining to God' - a mediator between holy God and sinful people. His function is offering 'gifts and sacrifices for sins.' This establishes the pattern Christ fulfills as the perfect High Priest. Reformed theology emphasizes Christ's genuine humanity as necessary for His mediatorial work.

Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. can: or, can reasonably bear with

View commentary
The high priest can 'deal gently' (Greek 'metriopathein' - moderate passions) with the ignorant and wayward because he himself is 'beset with weakness.' This shared humanity produces compassion. Yet this also meant Aaronic priests needed sacrifices for their own sins (5:3). Christ surpasses this - He sympathizes with our weakness (4:15) but without sin, thus needing no personal atonement. His sinless yet sympathetic priesthood perfectly meets our need.

And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

View commentary
The Aaronic high priest 'must offer sacrifices for his own sins.' This necessity ('opheilei' - is obligated) reveals human priesthood's fundamental limitation. No fallen priest can perfectly mediate between God and man. Christ's sinlessness eliminates this need, making His sacrifice sufficient. Reformed substitutionary atonement requires a sinless substitute - Christ could die for others' sins precisely because He had no sin of His own requiring payment.

And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

View commentary
The divine calling ('called of God') distinguishes legitimate priesthood from self-appointment. Aaron represents the OT pattern where God sovereignly chose priests from Levi's tribe. No one could presume to take this honor upon himself. This principle establishes that priestly ministry requires divine appointment, not human ambition or qualification, pointing to Christ's superior appointment.

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

View commentary
Christ's appointment as High Priest came from the Father who declared, 'Thou art my Son' (Psalm 2:7), demonstrating He did not glorify Himself. The divine Son submitted to the Father's will in taking on priestly office. This verse begins the argument that Christ's priesthood surpasses Aaron's because it is based on divine Sonship, not mere tribal descent.

As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

View commentary
The second proof text (Psalm 110:4) introduces Christ's priesthood 'after the order of Melchizedek,' distinct from Aaron's. The phrase 'for ever' (Greek 'eis ton aiona') indicates permanence versus the temporary Aaronic priesthood. 'Order' (Greek 'taxis') means rank, arrangement, or succession—Christ's priesthood follows a different and superior pattern established by the mysterious king-priest Melchizedek.

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; in that: or, for his piety

View commentary
'In the days of his flesh' emphasizes Christ's true humanity and earthly ministry. The 'prayers and supplications with strong crying and tears' likely refers to Gethsemane (Luke 22:44) but encompasses His entire earthly intercession. 'He was heard' (Greek 'eisakoustheis') indicates the Father answered—not by removing the cup but by strengthening Him (Luke 22:43) to accomplish redemption. The hearing came 'in that he feared' or 'because of his godly fear' (Greek 'apo tes eulabeias').

Though he were a Son, yet learned he obedience by the things which he suffered;

View commentary
The paradox—the eternal Son 'learned obedience'—shows He experientially learned submission through suffering. 'Though he were a Son' emphasizes that even His divine status did not exempt Him from the path of suffering. The Greek 'emathen aph hon epathen' creates a wordplay (learned/suffered) highlighting the educational value of suffering. This prepared Him to be the perfect High Priest.

And being made perfect, he became the author of eternal salvation unto all them that obey him;

View commentary
'Being made perfect' (Greek 'teleiotheis') means brought to completion or fully qualified for His mission, not moral improvement. 'Author of eternal salvation' (Greek 'aitios soterias aionias') designates Christ as the source and cause of salvation that lasts forever. Salvation is 'unto all them that obey him'—not earning salvation by obedience but evidencing genuine faith through obedient response.

Called of God an high priest after the order of Melchisedec.

View commentary
'Called of God' reiterates verse 4's principle while applying it specifically to Christ. The designation 'high priest after the order of Melchizedek' is God's own declaration from Psalm 110:4. This verse concludes the section begun in 4:14, having established Christ's superior priesthood through divine appointment, incarnation, suffering, perfection, and eternal nature.

Warning Against Immaturity

Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

View commentary
The author transitions with a rebuke: 'much to say and hard to explain, since you have become dull of hearing.' The Greek 'nōthroi' (dull/sluggish) indicates spiritual lethargy. This isn't about intellectual capacity but moral responsiveness. Reformed theology recognizes that spiritual truth requires spiritual receptivity wrought by the Spirit. Without diligent hearing, even clear truth becomes obscure.

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

View commentary
By now they should be teachers, yet they need someone to teach them 'basic principles' (Greek 'stoicheia' - elementary truths). The milk/solid food metaphor indicates spiritual immaturity. Reformed theology emphasizes progressive sanctification - believers should grow in grace and knowledge (2 Peter 3:18). Stagnation indicates spiritual illness, as saving faith produces growth. The 'oracles of God' likely refers to OT Scriptures pointing to Christ.

For every one that useth milk is unskilful in the word of righteousness: for he is a babe. is unskillful: Gr. hath no experience

View commentary
Those on milk are 'unskilled in the word of righteousness' (Greek 'apeiros' - inexperienced) and are 'infants' (Greek 'nēpios'). This isn't about salvation status but maturity level. The 'word of righteousness' likely refers to gospel truth about justification and righteous living. Reformed theology distinguishes between positional righteousness (imputed) and progressive righteousness (sanctification), both learned through Scripture.

But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. of full age: or, perfect use: or, an habit, or, perfection

View commentary
Solid food is for the 'mature' (Greek 'teleiōn' - complete/mature) who through practice have trained their 'senses' (Greek 'aisthētēria' - faculties) to discern good and evil. This emphasizes experiential learning - doctrine must be practiced to be truly learned. Reformed theology values both orthodoxy (right belief) and orthopraxy (right practice). The ability to discern requires exercising judgment repeatedly until it becomes habitual.

Test Your Knowledge

Continue Your Study