Hebrews 5

Chap. V. Ver. 1—14._ Christ our High Priest, after the order of Melchisedec.—In the last verses of the preceding [chapter], he is said to have entered into the highest heavens, hath neither forsaken nor forgotten the weakest or the poorest of his followers; but still sympathizes with them in all their trials and temptations: to him, therefore, we are encouraged to approach with boldness, and with freedom to address our supplications through him to the Father, who is seated upon a throne of grace to receive them. The apostle then proceeds to show by what authority, and in what manner, our Lord Jesus exercises this gracious office on our behalf. Every person exercising this office among men is chosen and called thereto, and provided with gifts and sacrifices to offer; and is, moreover, required to be tender and compassionate to those for whom he acts—to the ignorant and the erroneous.

In all these respects, our great High Priest more or less resembles those of the Mosaic institution. 1. “He glorified not himself to be made a High Priest.” He was not self-appointed; but he who, in the second Psalm, said, (ver. 6,) “Thou art my Son, this day have I begotten thee,” referring to his regal office, said also in another Psalm, “Thou art a Priest for ever, after [or according to] the order of Melchisedec.” ((Psalms 110:4);) the peculiarities of which order we shall see in a subsequent chapter. 2. Ifasmuch as other priests were furnished with gifts and sacrifices for sin to offer, the work of this High Priest was of that extraordinary nature, that the blood of bulls and of goats could be of no avail; he therefore offered up himself (the just for the unjust) to reconcile us unto God.

But here a difference occurs of great importance, for whereas other priests had to offer first for their “own sins, and then for the transgressions of the people;” He, being “holy, harmless, and undefiled,” could transfer to them all the merit of his atonement. (See (Hebrews 7:26-28).) 3. Whereas other priests were required to be sympathizing and compassionate, our great High Priest infinitely exceeds them in both respects: for, in respect of his own sufferings, “the strong cries and tears” which he poured out in the wilderness of temptation, and in the garden of Gethsemane, and especially upon the cross, indicated sufferings far exceeding all that we can possibly conceive.

4. By these sufferings he (as man) learned, that is, he acquired, a perfect resignation to the divine will, and an unexampled [submission], the author of eternal salvation” unto all them that “believe in and obey him.” Here are two inquiries that demand some attention. 1. From what was it that Christ was delivered in consequence of his prayers and tears? It was not from dying, for that was the end of his incarnation; nor was it from suffering, without which his death would have been no atonement: that is, he prayed not for either of these exemptions absolutely, but conditionally—“If it be possible!” and thus hath he left us an example, to pray for nothing absolutely, but what we know to be agreeable to the divine will—namely, our salvation.

((1 Thessalonians 4:3).) And though he had not, and knew he could not have, exemption from pain and dying; yet he had, subsequently, deliverance from the power of death and the grave, and from all the principalities and powers of hell, over whom he triumphed. (Compare our exposition of (Matthew 26:31-46).) A second inquiry here offers itself—How could our Lord learn obedience, who was never disobedient? We reply, that as he “grew in wisdom, and in stature, and in strength,” ((Luke 2:40) and 52,) so might, and so did, he grow (speaking of him as a man) in every virtue, human and divine; and, of course, in a cheerful resignation to the divine decrees. The close of this chapter (as was the case with the last) anticipates the subject of the following; distinguishing between the first and more matured principles of Christianity, comparing the former to milk, and the latter to meat; and considering these Hebrews as children, or babes in Christ, who were capable of digesting the former only; though, from the time they had heard the gospel, they [appeared] to have been matured Christians, capable of instructing others.

Notes on the verses

Chap. V. Ver. 2. The ignorant, and on them that are out of the way—i.e., wandering, and in error.
Ver. 5. Glorified not himself—i.e., did not assume to himself that honour.
Ver. 7. Who in the days of his flesh.—Nothing can more clearly express the doctrine of the incarnation—“The word was made flesh, and dwelt among us.” —With prayers (Gr. deprecations) and supplications.—The word for supplications signifies branches of olive trees covered with wool, which such as supplicated for peace carried in their hands; hence it came to signify supplications for peace. Gill.—In that he feared.—Doddridge, “In being delivered from that which he (particularly) feared.”
Ver. 9. Being made perfect.—i.e., a complete High Priest by consecration. See (Exodus 29:33-34). Compare (Hebrews 2:10).—The author—i.e., the meritorious and efficient cause—of eternal salvation. So M‘Lean.
Ver. 11. Hard to be uttered.—Doddridge, “Hard to be understood.” Macknight, “difficult to be explained.”
Ver. 13. Is unskilful.—Greek, “Hath no experience.” ii. 2. 3
Ver. 14. Of full age.—Greek, “perfect.” Macknight, “full-grown.” —By reason of use.—Macknight remarks, that the original term alludes to the athletic exercises of a man in which, by a kind of mock-fighting, they were prepared for actual combat.