Page 493 - Demo

HEBREWS -
representative before God, to o er gifts and sacri ces for sins. He is able to deal patiently* with the ignorant and erring, for he himself is beset by weakness 3and so, for this reason, must make sin o erings for himself as well as for the people.a 4No one takes this honor upon himself but only when called by God, just as Aaron was.b 5In the same way, it was not Christ who glori ed himself in becoming high priest, but rather the one who said to him:
“You are my son;
this day I have begotten you”;c
6just as he says in another place:* “You are a priest forever
according to the order of Melchizedek.”d
7In the days when he was in the esh, he o ered prayers and suppli- cations with loud cries and tears to the one who was able to save him from death,* and he was heard because of his reverence.e 8Son though he was,* he learned obedience from what he su ered;f 9and when he was made perfect, he became the source of eternal salvation for all who obey him,g 10declared by God high priest according to the order of Melchizedek.h
Jesus, Compassionate High Priest. 14* Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession.h 15For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin.i 16So let us con dently approach the throne of grace to receive mercy and to nd grace for timely help.j
51* Every high priest is taken from among men and made their *2
4:15
Hebrews begins with the cosmic Christ, who was with God before time began, but the letter also emphasizes the humanity of Christ, who withstood temptation and endured su ering. Knowing the power—and the weakness—of Christ, we need have no fear to approach him in our prayer.
* [4:14–16] These verses, which return to the theme rst sounded in Heb 2:16–3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Heb 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus’ superiority over the Jewish high priest. He has been tested in every way, yet without sin (Heb 4:15); this indicates an acquaintance with the tradition of Jesus’ temptations, not only at the beginning (as in Mk 1:13) but throughout his public life (cf. Lk 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus’ throne is mentioned in Heb 1:8, the throne of grace (Heb 4:16) refers to the throne of God. The similarity of Heb 4:16 to Heb 10:19–22 indicates that the author is thinking of our con dent access to God, made possible by the priestly work of Jesus.
* [5:1–10] The true humanity of Jesus (see note on Heb 2:5–18) makes him a more rather than a less e ective high priest to the Christian community. In Old Testament tradition, the high priest was identi ed with the people, guilty of personal sin just as they were (Heb 5:1–3). Even so, the o ce was of divine appointment (Heb 5:4), as was also the case with the sinless Christ (Heb 5:5). For Heb 5:6, see note on Ps 110:4. Although Jesus was Son of God, he was destined as a human being to learn obedience by accepting the su ering he had to endure (Heb 5:8). Because of his perfection through this experience of human su ering, he is the cause of salvation for all (Heb 5:9), a high priest according to the order of Melchizedek (Heb 5:10; cf. Heb 5:6 and Heb 7:3).
* [5:1] To o er gifts and sacri ces for sins: the author is thinking principally of the Day of Atonement rite, as is clear from Heb 9:7. This ritual was celebrated to atone for “all the sins of the Israelites” (Lv 16:34).
* [5:2] Deal patiently: the Greek word metriopathein occurs only here in the Bible; this term was used by the Stoics to designate the golden mean between excess and defect of passion. Here it means rather the ability to sympathize.
* [5:6–8] The author of Hebrews is the only New Testament writer to cite Ps 110:4, here and in Heb 7:17, 21, to show that Jesus has been called by
God to his role as priest. Heb 5:7–8 deal with his ability to sympathize with sinners, because of his own experience of the trials and weakness of human nature, especially fear of death. In his present exalted state, weakness is foreign to him, but he understands what we su er because of his previous earthly experience.
* [5:7] He o ered prayers. . .to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).
* [5:8] Son though he was: two di erent though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4).
* [5:11–6:20] The central section of Hebrews (5:11–10:39) opens with a reprimand and an appeal. Those to whom the author directs his teaching about Jesus’ priesthood, which is di cult to explain, have become sluggish in hearing and forgetful of even the basic elements (Heb 5:12). But rather than treating of basic teachings, the author apparently believes that the challenge of more advanced ones may shake them out of their inertia (therefore, Heb 6:1). The six examples of basic teaching in Heb 6:1–3 are probably derived from a traditional catechetical list. No e ort is made to address apostates, for their very hostility to the Christian message cuts them o completely from Christ (Heb 6:4–8). This harsh statement seems to rule out repentance after apostasy, but perhaps the author deliberately uses hyperbole in order to stress the seriousness of abandoning Christ. With Heb 6:9 a milder tone is introduced, and the criticism of the community (Heb 6:1–3, 9) is now balanced by an expression of con dence that its members are living truly Christian lives, and that God will justly reward their e orts (Heb 6:10). The author is concerned especially about their persevering (Heb 6:11–12), citing in this regard the achievement of Abraham, who relied on God’s promise and on God’s oath (Heb 6:13–18; cf. Gn 22:16), and proposes to them as a rm anchor of Christian hope the high priesthood of Christ, who is now living with God (Heb 6:19–20).
CHAPTER 4
h. [4:14] 9:11, 24.
i. [4:15] 2:17–18; 5:2.
j. [4:16] 8:1; 10:19, 22, 35; 12:2; Eph 3:12.
CHAPTER 5
a. [5:3] Lv 9:7; 16:15–17, 30, 34. b. [5:4] Ex 28:1.
c. [5:5] Ps 2:7.
d. [5:6] Ps 110:4.
e. [5:7] Mt 26:38–44; Mk 14:34–40; Lk 22:41– 46; Jn 12:27.
f. [5:8] Rom 5:19; Phil 2:8.
g. [5:9] 7:24–25, 28.
h. [5:10] 6:20; Ps 110:4.
481