Walking in Obedience

Hebrews 4:14–5:10 ESV

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. 1 For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. 2 He can deal gently with the ignorant and wayward, since he himself is beset with weakness. 3 Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. 4 And no one takes this honor for himself, but only when called by God, just as Aaron was. 5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you”; 6 as he says also in another place, “You are a priest forever, after the order of Melchizedek.” 7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. 8 Although he was a son, he learned obedience through what he suffered. 9 And being made perfect, he became the source of eternal salvation to all who obey him, 10 being designated by God a high priest after the order of Melchizedek.

1. We continue in our Christian walk when we draw near to God in daily fellowship. (4:14-16)

Leviticus 9:5 ESV

5 And they brought what Moses commanded in front of the tent of meeting, and all the congregation drew near and stood before the Lord.

The author of Hebrews tells us that one of the functions Christ is as our high priest. Eventually, he uses the obscure example of Melchizedek found in Genesis 14:18. He was a priest and king - both functions of Christ. Because Jesus is our high priest, he made the sacrifice for us to be in complete communion with God. He lived a perfect life and was tempted in every way that we are but never sinned. Because he is the perfect high priest that sympathizes with us, we can have daily fellowship with God.

Draw near (Gk. proserchomai, “approach, go to, draw near to”) is used consistently in Hebrews to represent a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; cf. Ex. 16:9; 34:32; Lev. 9:5; Deut. 4:11), which is possible only when one’s sins are forgiven through the sacrificial and intercessory ministry of a high priest (Heb. 7:25; 10:22). The encouragement to “draw near” to God’s throne implies that Christians have the privilege of a personal relationship with God. Confidence translates Greek parrēsia (“boldness,” “confidence,” “courage,” esp. with reference to speaking before someone of great rank or power; cf. 3:6; 10:19, 35). It indicates that Christians may come before God and speak plainly and honestly (yet still with appropriate reverence), without fear that they will incur shame or punishment by doing so. throne of grace. God the Father, with Jesus at his right hand (8:1; 12:2; cf. 1:8), graciously dispenses help from heaven to those who need forgiveness and strength in temptation (see 2:18).

2. True holiness was unattainable under the old covenant. (5:1-4)

Leviticus 16:6 ESV

6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house.

Hebrews: A Commentary (4:14–5:10 Jesus the Great High Priest)

The high priest is not in a position to be high-handed or haughty toward those with whom he shares faults. The emphasis here, we note, is on those who sin out of ignorance (agnoousin) or error (planōmenoi)—as though these were committed “unwittingly” (see Lev 4:1–35). The terms are gentler than those used to characterize the “faithlessness,” “apostasy,” and “hardening of heart” that the author ascribed to the wilderness generation (Heb 3:12–13). The high priest can deal moderately with those who sin in this way, for he does himself as well.

Another dimension of the high priest’s close identification with the weaknesses of others is his need to offer sacrifices not only for them but for himself as well. Hebrews repeats this requirement in 7:17 and 9:7, building on the clear statement of Scripture: in Lev 9:9 Moses tells Aaron, “Draw near to the altar and offer your sin offering, and make atonement for yourself and for the people,” and in Lev 16:6 we find that “Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house.”

Finally, Hebrews makes explicit that no one assumes for oneself “the honor” of the high priesthood, but must be called by God. The allusion to Aaron recalls Exod 28:11, where God orders Moses, “Then bring to you Aaron your brother, and his sons with him, from among the priests of Israel, to serve me as priests.” The high priesthood, then, is not simply a matter of lineage, of being born into a certain tribe, but requires a specific call from God. In this respect it is an elevation in status that brings “honor” (timē). Josephus calls it “the highest dignity” (J.W. 4.149; see also 4.164; Philo, Special Laws 1.42; Life of Moses 2.225). In antiquity such a status elevation could come only from above.3

3. We learn holiness through obedience to Christ. (5:5-10)

1 John 4:17 ESV

17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world.

Hebrews: A Bible Commentary in the Wesleyan Tradition (Chapter 9: The New High Priest and the Old (Hebrews 5:1–10))

When did the divine proclamation of the Son’s priesthood according to Melchizedek’s order take place? Probably when Christ was exalted, when He sat down at the Father’s right hand. As mentioned above (see commentary on Hebrews 1:13), Jesus and many early Christians understood Psalm 110:1 as the words God spoke to Jesus at the time of His exaltation to heavenly glory: “Sit at My right hand.” The writer of Hebrews cited this verse as he concluded his exposition of Christ’s Sonship (see Hebrews 1:5–14). The preacher alone, of all New Testament writers, drew the conclusion that if Psalm 110:1 was addressed to Jesus, then Psalm 110:4 must also be addressed to Him. The psalm that proclaimed Christ’s exaltation at the Father’s right hand also proclaimed His Priesthood. Thus it is likely that the preacher understood this proclamation as occurring at Christ’s exaltation. Psalms 110:1 and 110:4 refer to the same moment in time. There is a sense in which Christ’s earthly life was priestly. His perfect obedience unto death is His Priestly sacrifice (10:5–10). Nevertheless, it is this perfect obedience and sacrifice that enabled Him to become the effective High Priest after Melchizedek’s order, at God’s right hand. Thus He is now able to minister to our present need (8:1)! At the conclusion of Jesus’ earthly ministry, God proclaimed Him both as High Priest (in the words of Psalm 110:4) and Son (in the words of Psalm 2:7, see commentary on Hebrews 1:5).

It is now quite evident why the author can describe Christ as one who can “sympathize with our weaknesses” (Heb. 4:15) while the Aaronic high priest can do no more than deal gently with those who are ignorant and are going astray (5:2). By living a completely obedient human life, climaxing in His obedient death, Christ offered an effective sacrifice for our sins. As a result of that sacrifice, He can deliver us from our sins. Through His obedience we can be obedient. The Aaronic high priest could only encourage his people to do better, to put up with their sin, because he also was sinful. He even had to offer a sacrifice for himself.

Who, then, is our high priest in the order of Melchizedek (5:10)? He is the eternal Son of God who offered His obedient human life and death as a sacrifice for our sins. Thus He is the One who now sits at the right hand of God and is able to help us.

Later in his letter, the preacher explains this priesthood more fully. However, he does not want to lead his hearers into speculations about this priesthood. Instead, he urgently desires that they enter into a deeper experience of its benefits. Therefore he postpones further discussion of these subjects until Hebrews 7:1. Before going further he wants to be sure that they are spiritually ready to hear what he has to say. Thus in 5:11 through 6:20 he challenges them to a deeper spiritual maturity.