Teks -- Hebrews 5:1-4 (NET)

5:1 For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. 5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people. 5:4 And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Heb 5:1 - In things pertaining to God

In things pertaining to God ( ta pros ton theon ).

Accusative of general reference as in Heb 2:17 (Rom 15:17). The two essential points about any high priest are human sympathy (Heb 5:1-3) and divine appointment (Heb 5:4). He is taken from men and appointed in behalf of men.

Robertson: Heb 5:1 - That he may offer

That he may offer ( hina prospherēi ).

Purpose clause with hina and present active subjunctive of prospherō , "that he keep on offering (from time to time)."

Robertson: Heb 5:1 - Both gifts

Both gifts ( dōra )

and sacrifices (kai thusias ). General term (dōra ) and bloody offerings, but the two together are inclusive of all as in Heb 8:3; Heb 9:9 (1Ki 8:64).

Robertson: Heb 5:1 - For sins

For sins ( huper hamartiōn ).

His own included (Heb 7:27) except in the case of Jesus.

Robertson: Heb 5:2 - Who can bear gently

Who can bear gently ( metriopathein dunamenos ).

Present active infinitive of the late verb metriopatheō (metrios , moderate, pateō , to feel or suffer). It is a philosophical term used by Aristotle to oppose the apatheia (lack of feeling) of the Stoics. Philo ranks it below apatheia . Josephus ( Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent"(Dods).

Robertson: Heb 5:2 - With the ignorant

With the ignorant ( tois agnoousin ).

Dative case of the articular present active participle of agnoeō , old verb not to know (Mar 9:32).

Robertson: Heb 5:2 - And erring

And erring ( kai planōmenois ).

Present middle participle (dative case) of planaō . The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly"(hekousiōs , Heb 10:26) had no provision in the Levitical system. For deliberate apostasy (Heb 3:12; Heb 10:26) no pardon is offered.

Robertson: Heb 5:2 - Is compassed with infirmity

Is compassed with infirmity ( perikeitai astheneian ).

Present passive indicative of the old verb perikeimai here used transitively as in Act 28:20 (halusin , chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

Robertson: Heb 5:3 - For himself

For himself ( peri heautou ).

Note peri three times here (peri tou laou ,peri heautou ,peri hamartiōn ), but in Heb 5:1 huper anthrōpōn ,huper hamartiōn . In the Koiné this interchange of peri (around) and huper (over) is common (Mat 26:28).

Robertson: Heb 5:4 - Taketh the honour unto himself

Taketh the honour unto himself ( heautōi lambanei tēn timēn ).

Dative case of personal interest (heautōi ). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

Vincent: Heb 5:1 - Every high priest

Every high priest ( πᾶς ἀρχιερεὺς )

Every Levitical high priest. Αρχιερεὺς o P.

Vincent: Heb 5:1 - Taken

Taken ( λαμβανόμενος )

Rend. being taken , or since he is taken: not who is taken . The point is that the high priest's efficiency for men depends on his being taken from among men.

Vincent: Heb 5:1 - Is ordained

Is ordained ( καθίσταται )

Constituted priest. See on Tit 1:5.

Vincent: Heb 5:1 - For men

For men ( ὑπὲρ ἀνθρώπων )

On behalf of men.

Vincent: Heb 5:1 - In things pertaining to God

In things pertaining to God ( τὰ πρὸς τὸν θεόν )

As respects his relation to God. See on Heb 2:17.

Vincent: Heb 5:1 - That he may offer

That he may offer ( ἵνα προσφέρῃ )

Προσφέρειν , lit. to bring to ( the altar ). Comp. Mat 5:23. o P., who, however, has the kindred noun προσφορὰ offering . Very often in lxx; nineteen times in Hebrews, and always, with one exception (Heb 12:7), in the technical sense, as here.

Vincent: Heb 5:1 - Gifts - sacrifices

Gifts - sacrifices ( δῶρα - θυσίας )

Δῶρα offerings generally: θυσίας bloody sacrifices. The distinction, however, is not constantly observed. Thus, θυσὶαι , of unbloody offerings, Gen 4:3, Gen 4:5; Lev 2:1; Num 5:15; δῶρα , of bloody offerings, Gen 4:4; Lev 1:2, Lev 1:3, Lev 1:10.

Vincent: Heb 5:1 - For sins

For sins ( ὑπὲρ ἁμαρτιῶν )

In this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow.

Vincent: Heb 5:2 - Have compassion

Have compassion ( μετιοπαθεῖν )

N.T.o . o lxx. o Class. Originally of the rational regulation of the natural passions, as opposed to the Stoic ἀπάθεια , which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with συνπαθῆσαι (Heb 4:5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent.

Vincent: Heb 5:2 - The ignorant

The ignorant ( τοῖς ἀγνοοῦσι )

Comp. ἀγνοημάτων ignorances , Heb 9:7, and Num 15:22-31, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs.

Vincent: Heb 5:2 - For that he himself also is compassed with infirmity

For that he himself also is compassed with infirmity ( ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν )

Sympathy belongs to the high-priestly office, and grows out of the sense of personal infirmity. The verb is graphic: has infirmity lying round him . Comp. Heb 12:1, of the encompassing (περικείμενον ) cloud of witnesses. Ἀσθένειαν the moral weakness which makes men capable of sin. This is denied in the case of Christ. See Heb 7:28.

Vincent: Heb 5:3 - He ought

He ought ( ὀφείλει )

It is his duty, growing out of the fact of his own infirmity.

Vincent: Heb 5:4 - He that is called

The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God.

He that is called ( καλούμενος )

The A.V. follows T.R., ὁ καλούμενος . The article should be omitted. Rend. but being called by God ( he taketh it ), as did Aaron .

Wesley: Heb 5:1 - For every high priest being taken from among men

Is, till he is taken, of the same rank with them.

Wesley: Heb 5:1 - And is appointed

That is, is wont to be appointed.

Wesley: Heb 5:1 - In things pertaining to God

To bring God near to men, and men to God.

Wesley: Heb 5:1 - That he may offer both gifts

Out of things inanimate, and animal sacrifices.

Wesley: Heb 5:2 - Who can have compassion

In proportion to the offence: so the Greek word signifies.

Wesley: Heb 5:2 - On the ignorant

Them that are in error.

Wesley: Heb 5:2 - And the wandering

Them that are in sin.

Wesley: Heb 5:2 - Seeing himself also is compassed with infirmity

Even with sinful infirmity; and so needs the compassion which he shows to others.

Wesley: Heb 5:4

The apostle begins here to treat of the priesthood of Christ. The sum of what he observes concerning it is, Whatever is excellent in the Levitical priesthood is in Christ, and in a more eminent manner; and whatever is wanting in those priests is in him.

Wesley: Heb 5:4 - And no one taketh this honour

The priesthood. To himself, but he that is called of God, as was Aaron - And his posterity, who were all of them called at one and the same time. But it is observable, Aaron did not preach at all; preaching being no part of the priestly office.

JFB: Heb 5:1 - For

Substantiating Heb 4:15.

JFB: Heb 5:1 - every

That is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

JFB: Heb 5:1 - taken from among men

Not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, Heb 2:16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

JFB: Heb 5:1 - ordained

Greek, "constituted," "appointed."

JFB: Heb 5:1 - both gifts

To be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].

JFB: Heb 5:2 - Who can

Greek, "being able"; not pleasing himself (Rom 15:3).

JFB: Heb 5:2 - have compassion

Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28).

JFB: Heb 5:2 - ignorant

Sins not committed in resistance of light and knowledge, but as Paul's past sin (1Ti 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

JFB: Heb 5:2 - out of the way

Not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

JFB: Heb 5:2 - infirmity

Moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

JFB: Heb 5:3 - by reason hereof

"on account of this" infirmity.

JFB: Heb 5:3 - he ought . . . also for himself, to offer for sins

The Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people . . . on account of sins."

JFB: Heb 5:4 - no man

Of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (Heb 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

Clarke: Heb 5:1 - For every high priest taken from among men

For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv , from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron

Clarke: Heb 5:1 - Is ordained for men

Is ordained for men - Ὑπερ ανθρωπων κ̀±θισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man’ s salvation

Clarke: Heb 5:1 - That he may offer both gifts and sacrifices for sins

That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view

1.    As the author and dispenser of all temporal good

2.    As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts

1.    Offerings or gifts

2.    Sacrifices

1.    As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged

2.    As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin

The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

Clarke: Heb 5:2 - Who can have compassion on the ignorant

Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one’ s passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner

Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession

The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν ; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

Clarke: Heb 5:3 - And by reason hereof

And by reason hereof - As he is also a transgressor of the commands of God, and unable to observe the law in its spirituality, he must offer sacrifices for sin, not only for the people, but for himself also: this must teach him to have a fellow feeling for others.

Clarke: Heb 5:4 - This honor

This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office

Clarke: Heb 5:4 - But he that is called of God, as was Aaron

But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind

Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate."It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God’ s holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

Calvin: Heb 5:1 - NO PHRASE

1.=== For every high priest, === etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them; and the object of the whole discourse is, to show what Christ’s office really is, and also to prove that whatever was ordained under the law was ordained on his account. Hence the Apostle passes on at last to show that the ancient priesthood was abolished.

He first says that the priests were taken from among men; secondly, that they did not act a private part but for the whole people; thirdly, that they were not to come empty to appease God, but furnished with sacrifices; fourthly, that they were not to be exempt from human infirmities, that they might more readily succor the distressed; and lastly, that they were not presumptuously to rush into this office, and that then only was the honor legitimate when they were chosen and approved by God. We shall consider briefly each of these points.

We must first, however, expose the ignorance of those who apply these things to our time, as though there was at this day the same need of priests to offer sacrifices; at the same time there is no necessity for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.

===Taken from among men, === etc. This he says of the priests. It hence follows that it was necessary for Christ to be a real man; for as we are very far from God, we stand in a manner before him in the person of our priest, which could not be, were he not one of us. Hence, that the Son of God has a nature in common with us, does not diminish his dignity, but commends it the more to us; for he is fitted to reconcile us to God, because he is man. Therefore Paul, in order to prove that he is a Mediator, expressly calls him man; for had he been taken from among angels or any other beings, we could not by him be united to God, as he could not react down to us.

===For men, === etc. This is the second clause; the priest was not privately a minister for himself, but was appointed for the common good of the people. But it is of great consequence to notice this, so that we may know that the salvation of us all is connected with and revolves on the priesthood of Christ. The benefit is expressed in these words, ordains those things which pertain to God. They may, indeed, be explained in two ways, as the verbκαθίσταται has a passive as well as an active sense. They who take it passively give this version, “is ordained in those things,” etc.; and thus they would have the preposition in to be understood; I approve more of the other rendering, that the high priest takes care of or ordains the things pertaining to God; for the construction flows better, and the sense is fuller. ⁸⁴ But still in either way, what the Apostle had in view is the same, namely, that we have no intercourse with God, except there be a priest; for, as we are unholy, what have we to do with holy things? We are in a word alienated from God and his service until a priest interposes and undertakes our cause.

===That he may offer both gifts, === etc. The third thing he mentions respecting a priest is the offering of gifts. There are however here two things, gifts and sacrifices; the first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone then is he, who having taken away sins by his own sacrifice, can reconcile God to us.

Calvin: Heb 5:2 - NO PHRASE

2.=== Who can, === etc. This fourth point has some affinity to the first, and yet it may be distinguished from it; for the Apostle before taught us that mankind are united to God in the person of one man, as all men partake of the same flesh and nature; but now he refers to another thing, and that is, that the priest ought to be kind and gentle to sinners, because he partakes of their infirmities. The word which the Apostle uses, μετριοπαθεῖν is differently explained both by Greek and Latin interpreters. ⁸⁵ I, however, think that it simply means one capable of sympathy. All the things which are here said of the Levitical priests do not indeed apply to Christ; for Christ we know was exempt from every contagion of sin; he therefore differed from others in this respect, that he had no necessity of offering a sacrifice for himself. But it is enough for us to know that he bare our infirmities, though free from sin and undefiled. Then, as to the ancient and Levitical priests, the Apostle says, that they were subject to human infirmity, and that they made atonement also for their own sins, that they might not only be kind to others when gone astray, but also condole or sympathize with them. This part ought to be so far applied to Christ as to include that exception which he mentioned before, that is, that he bare our infirmities, being yet without sin. At the same time, though ever free from sin, yet that experience of infirmities before described is alone abundantly sufficient to incline him to help us, to make him merciful and ready to pardon, to render him solicitous for us in our miseries. The sum of what is said is, that Christ is a brother to us, not only on account of unity as to flesh and nature, but also by becoming a partaker of our infirmities, so that he is led, and as it were formed, to show forbearance and kindness. The participle, δυνάμενος is more forcible than in our common tongue, qui possit , “who can,” for it expresses aptness or fitness. The ignorant and those out of the way, or erring, he has named instead of sinners, according to what is done in Hebrew; for שגגה , shegage, means every kind of error or offense, as I shall have presently an occasion to explain.

Calvin: Heb 5:4 - NO PHRASE

4.=== And no man, === etc. There is to be noticed in this verse partly a likeness and partly a difference. What makes an office lawful is the call of God; so that no one can rightly and orderly perform it without being made fit for it by God. Christ and Aaron had this in common, that God called them both; but they differed in this, that Christ succeeded by a new and different way and was made a perpetual priest. It is hence evident that Aaron’s priesthood was temporary, for it was to cease. We see the object of the Apostle; it was to defend the right of Christ’s priesthood; and he did this by showing that God was its author. But this would not have been sufficient, unless it was made evident that an end was to be put to the old in order that a room might be obtained for this. And this point he proves by directing our attention to the terms on which Aaron was appointed, for we are not to extend them further than God’s decree; and he will presently make it evident how long God had designed this order to continue. Christ then is a lawful priest, for he was appointed by God’s authority. What is to be said of Aaron and his successors? That they had as much right as was granted them by the Lord, but not so much as men according to their own fancy concede to them.

But though this has been said with reference to what is here handled, yet we may hence draw a general truth, — that no government is to be set up in the Church by the will of men, but that we are to wait for the command of God, and also that we ought to follow a certain rule in electing ministers, so that no one may intrude according to his own humor. Both these things ought to be distinctly noticed for the Apostle here speaks not of persons only, but also of the office itself; nay, he denies that the office which men appoint without God’s command is lawful and divine. For as it appertains to God only to rule his Church, so he claims this right as his own, that is, to prescribe the way and manner of administration. I hence deem it as indisputable, that the Papal priesthood is spurious; for it has been framed in the workshop of men. God nowhere commands a sacrifice to be offered now to him for the expiation of sins; nowhere does he command priests to be appointed for such a purpose. While then the Pope ordains his priests for the purpose of sacrificing, the Apostle denies that they are to be counted lawful priests; they cannot therefore be such, except by some new privilege they exalt themselves above Christ, for he dared not of himself to take upon him this honor, but waited for the command of the Father.

This also ought to be held good as to persons, that no individual is of himself to seize on this honor without public authority. I speak now of offices divinely appointed. At the same time it may sometimes be, that one, not called by God, is yet to be tolerated, however little he may be approved, provided the office itself be divine and approved by God; for many often creep in through ambition or some bad motives, whose call has no evidence; and yet they are not to be immediately rejected, especially when this cannot be done by the public decision of the Church. For during two hundred years before the coming of Christ the foulest corruptions prevailed with respect to the priesthood, yet the right of honor, proceeding from the calling of God, still continued as to the office itself; and the men themselves were tolerated, because the freedom of the Church was subverted. It hence appears that the greatest defect is the character of the office itself, that is, when men of themselves invent what God has never commanded. The less endurable then are those Romish sacrificers, who prattle of nothing but their own titles, that they may be counted sacred, while yet they have chosen themselves without any authority from God.

Defender: Heb 5:1 - high priest

The high priest in Israel had, supposedly, three qualifications. He was "taken from among men," must "have compassion" (Heb 5:2), and be "called of God" (Heb 5:4).

Defender: Heb 5:1 - gifts and sacrifices

The "gifts" offered were for thanksgiving, and the sacrifices were for repentance to seek forgiveness."

TSK: Heb 5:1 - every // is ordained // for men // both

every : Heb 10:11; Exo 28:1-14, 29:1-37; Lev 8:2

is ordained : Heb 8:3

for men : Heb 2:17; Num 16:46-48, Num 18:1-3

both : Heb 8:3, Heb 9:9, Heb 10:11, Heb 11:4; Lev 9:7, Lev 9:15-21

TSK: Heb 5:2 - Who // have compassion on // ignorant // them // is compassed

Who : Heb 2:18, Heb 4:15

have compassion on : or, reasonably bear with

ignorant : Num 15:22-29; 1Ti 1:13

them : Heb 12:13; Exo 32:8; Jdg 2:17; Isa 30:11

is compassed : Heb 7:28; Exo 32:2-5, Exo 32:21-24; Num 12:1-9, Num 20:10-12; Luk 22:32; 2Co 11:30; 2Co 12:5, 2Co 12:9, 2Co 12:10; Gal 4:13

TSK: Heb 5:3 - as

as : Heb 7:27, Heb 9:7; Exo 29:12-19; Lev 4:3-12, Lev 8:14-21, Lev 9:7, Lev 16:6, Lev 16:15

TSK: Heb 5:4

Exo 28:1; Lev 8:2; Num 3:3, Num 16:5, Num 16:7, Num 16:10,Num 16:35, Num 16:40,Num 16:46-48, Num 17:3-11, Num 18:1-5; 1Ch 23:13; 2Ch 26:18; Joh 3:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 5:1 - 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

Heb 5:1-4 Concerning the office of high priests taken from

among men,

Heb 5:5-10 wherewith Christ’ s priesthood is compared, and its

privileges set forth.

Heb 5:11-14 A further account of which is deferred, and for what reason.

For every high priest taken from among men : for is a rational particle, enforcing the truth of what was asserted concerning the gospel High Priest before, that he was the most sensible and tender-hearted of all other, beyond what all his types were, even Aaron himself: how did it therefore behove those Hebrews to cleave to him and his religion, as to desert the Levitical priesthood which he had perfected in himself; he being more excellent for rise, qualities, office, call, than his preceding types, and the permanent truth of them all! For every one of that order in God’ s institution, and according to his law, ought to be selected out of the numbers of men for whom he was to minister, and therefore to be a man. He was not to be an angel, nor to minister for them; and being separated from men, is to be put into another and higher rank and order, Exo 28:1 , than he was in before: no person was to usurp it, but to be designed to it according to the Divine law settled in that behalf. This was accomplished in Christ’ s person, and he hath not since selected out of men any such order of priests properly so called in the Christian church. His officers being so far from being high priests, that they are not so much as in the enumeration of their titles styled iereiv , priests; and as far is it from truth, that there are now as priests, so altars, sacrifices, temples in the Christian church properly so called; since it is expressly against the New Testament, and if so spoken of by the fathers, it must be understood figuratively and metaphorically, or else it is untrue.

Is ordained for men in things pertaining to Godkayistatai , the designed person, is constituted and set over others for their good, to seek either temporal or spiritual good, as the office is: compare Heb 8:3 . By this ordination is power conveyed to this officer, and an obligation laid on him by a charge to exert it about things wherein men are concerned with God: he is a religious officer. Ta is imperfect, as Heb 2:7 , for en toiv , in things, or kata ta , about things. A sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating priest, who must know God’ s mind and perform it; and it was infinite mercy for God to institute such a help to sinners. The common sense of mankind about it since the fall doth evince it; no nation being without a religion, a temple, a place of worship, or a priest.

That he may offer both gifts and sacrifices for sins who may bring home to God, the supreme Lord and King of all, gifts, which were those free-will offerings, as of things inanimate, the first-fruits of corn, wine, and oil, &c., or of sacrifices, such whereby they were to atone and propitiate God for their sins, they being guilty, and he just; those were necessary to satisfy his justice, remove his wrath, and procure his blessing. What those sacrifices were which would please him, God only could reveal, as who should offer them both for himself and others: and this he did reveal to Adam, Noah, and Abraham, and to Moses fully in his law given him about them on the mount, and of which he hath written in his last four books.

Poole: Heb 5:2 - 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

Who can have compassion on the ignorant: the melting quality of the typical high priest is eminently to be fulfilled in the gospel one; each is to have an aptness, disposition, and a sufficiency of it, by the institution of God, for his ministrations, for manner as well as for matter, Heb 2:18 4:15 . Metriopayein , strictly, is to bear, suffer, or be affected in measure, or suffer moderately, with the failings of others, in such a degree as is necessary to incline, as far as he is able, to succour, help, and comfort those who are in misery. It notes sympathy, Heb 2:18 Rom 12:15 ; and a suffering with them, yet so regulated by the Divine rule, as not to extend it unto unfit subjects, nor in an undue measure, lest it unfits him for ministerting for them. But the great High Priest excelleth in this, and is not bound to our measures, but sinlessly overabounds in it, to such as sin for want of knowledge of their duty, unwittingly, and without any forecast, for which the law provided a sacrifice, Lev 4:2 Num 15:24-29 .

And on them that are out of the wayplanwmenoiv a metaphor borrowed from travellers gone out of their way; by which are understood such sinners as are misled by infirmity or violence of temptation, and so offend God by their opinions or practices; for the expiation of such were those sacrifices appointed, Lev 5:6,7 ; but then they were such as were sensible of their sins, confessed them, and begged for pardon, of whom the High Priest was to be compassionate; but not of presumptuous and capital sinners, who were unfit subjects of God’ s mercy or man’ s: there being no sacrifices provided for such, but they were to die without mercy, Num 15:30,31 ; compare Exo 22:14 . God’ s altar itself is no protection to them, 1Ki 2:28,31 . Such sins of infirmity which the Levitical high priest was liable to himself, was he to be compassionate of.

For that he himself also is compassed with infirmity for that he was beset with infirmity, sin, ignorance, error, and disobedience; infirm in respect of duty and sacrifice, which was by reason of its weakness to be repeated yearly, Heb 10:1,11 ; and of the same infirm nature, liable to the griefs and miseries of his brethren both in soul and body. All these did surround and lie about him; he was sin and weakness all over, and therefore should be the more feeling of his brethren’ s states, and more careful and ready to sacrifice and intercede for himself and them. But our great High Priest hath all the sense of these, but no sin, Heb 4:15 .

Poole: Heb 5:3 - And by reason hereof he ought, as for the people // So also for himself, to offer for sins

This connection demonstrates the infirmity of the legal high priest: for this their infirmity, sins of ignorance and error.

And by reason hereof he ought, as for the people he was obliged to his work by the express law of God, Lev 1:1-17 . It is a rule for what the priests ought to do, and so is the whole book, to which they are to be punctually obedient, even to sacrifice for particular sinners in the church, as they were guilty and brought their sacrifice, Lev 4:1-35 , and for the whole church of Israel on the atonement day, Lev 16:15-34 .

So also for himself, to offer for sins he had also his proper sacrifice for his own sins commonly, Lev 4:3 , extraordinarily on the day of atonement annually, Lev 16:6-14 . It is not necessary to a priest to be a sinner, but it is to be merciful. Adam offered prayers and praises to his Creator for himself and Eve in innocency; but since the fall our Lord Jesus Christ is the only High Priest without sin, and yet most merciful, as well as most sensible of the sins and miseries of penitent believing sinners. He offers up the sacrifice to God truly propitiatory, as his types did the typical ones, and procured the pardon which God promised to give upon his so sacrificing to him.

Poole: Heb 5:4 - And no man taketh this honour unto himself // But he that is called of God, as was Aaron

This connecteth the last thing describing the typical Levitical priesthood, their call to it.

And no man taketh this honour unto himself not any person whatsoever hath or can lawfully take to himself the honourable office of a high priest, so as to be the author or end of it. Many have usurped this office, and others have distributed it contrary to God’ s law, whose priesthood, offerings, and ministry are no true ones, especially where men are self-officiating, corruptly managing of it, as Eli’ s sons and Jeroboam’ s priests, or self-benefiting by it, 1Sa 2:13 , &c.; Mic 3:11 . This was so honourable an office as it was united to the princedom in Melchisedec and Jethro.

But he that is called of God, as was Aaron he that is according to God’ s law, (the Author of this priesthood, its work and success), qualified in himself, separated from others, and actually honoured by God with it, he onght to take this office and execute his work in it to God’ s glory, depending on him for his blessing. Aaron is the particular instance of the Divine call to this office. God separated his tribe, family, and person for his service in the room of the first-born: God qualified him for it, entailed the high priesthood to his seed and offspring with the subordinate priesthood. He solemnly consecrated him by Moses, confirmed him in his work by fire from heaven at his first sacrifice, and vindicates his own call of him to it by the blossoming rod, and destroying the rivals with him for it, Exo 28:29,30 Nu 16:35 17:5 .

Haydock: Heb 5:1 - Every high priest

Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) ---

The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country [Great Britain] with Christianity itself. See Ven. Bede's history, chap. xxvii. & b. 4. chap. xiv.

Haydock: Heb 5:4

See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd. ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)

Gill: Heb 5:1 - 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

For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Exo 28:1. And such an one

is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath.

In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows:

that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.

Gill: Heb 5:2 - 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

Who can have compassion on the ignorant,.... Who have committed sins of ignorance, and bring their sacrifices for them; these he does not insult and upbraid, nor break out into anger and indignation against; but pities them, and sympathizes with them; has a just measure of compassion suitable to their condition, and bears with them with great moderation and temper:

and on them that are out of the way; of God's commandments; who are like sheep going astray, and turn to their own way; who transgress the law of God, and err from it; perhaps such who sin knowingly and wilfully, and through infirmity, are meant:

for that he himself also is compassed with infirmity; not of body only, but of mind, sinful infirmity; he had much of it, it beset him all around; he was "clothed" with it, as the Syriac version renders it; as Joshua the high priest was with filthy garments, Zec 3:3.

Gill: Heb 5:3 - And by reason hereof // he ought, as for the people, so also for himself to offer for sins

And by reason hereof,.... Because of his sinful infirmity:

he ought, as for the people, so also for himself to offer for sins; as he offered sacrifice for the sins of the people, so he was obliged to offer for his own sins; in this Christ differed from the high priest, for he had no sin of his own to offer for, Heb 7:27 but he had, and therefore offered for them, Lev 16:11 and made a confession of them: the form of which, as used on the day of atonement, was this;

"he put both his hands upon the bullock, and confessed, and thus he said: I beseech thee, O Lord, I have done wickedly, I have transgressed, I have sinned before thee, I and my house; I beseech thee, O Lord, pardon the iniquities, transgressions, and sins, which I have done wickedly, transgressed, and sinned before thee, I and my house.''

And this he did a second time on that day ^z.

Gill: Heb 5:4 - And no man taketh this honour to himself // but he that is called of God, as was Aaron

And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them ^a: so Joshua ben Gamla became an high priest ^b; and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office,

but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones.