Hebrews 4:14-5:10: Jesus, The Great High Priest Patton Shinall

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56 Broaden Journal of Undergraduate Reseachwww.jbu.edu/academics/journal57Thus, without understanding these issues surrounding thetext, one would be unable to determine what God is attemptingto communicate through his word.The first issue to address is the authorship of thetext. Several authors have been suggested for Hebrews suchas: Paul, Clement of Rome, Barnabas, Apollos, Luke, Silas,Epaphras, and Priscilla. 2 Though some of the possible authorsmentioned are more likely than others, the fact remains that itis impossible to know who the author truly is, with absolutecertainty, on this side of heaven. Origen said it best whenspeaking of Hebrews, “[b]ut who wrote the epistle, in truthGod knows.” 3 However, it is possible to understand certainaspects about author from the text itself. 4 For instance, theauthor was clearly well-versed in Old Testament scriptures,and presented an “obviously christocentric hermeneutic” ininterpreting them. 5 The responsible individual was probablyacquainted with Paul’s teachings. 6 Furthermore, the writermust have had “sophisticated rhetorical training and literaryskills” and superior learning in Greek, resulting in “the bestGreek style in the New Testament.” 7 The person was alsoobviously well educated by Hellenistic standards. 8 Lastly, theauthor was almost certainly a Jew, demonstrated by knowledgeof the Jewish temple expounded upon in the text. 9The author’s use of temple terminology allows foran appropriate understanding of the date of Hebrews. TheJewish temple was destroyed in AD 70, but the writer ofHebrews makes no reference to such catastrophe, insteadclaiming in Hebrews 8:13 that “what is obsolete and growingold will soon disappear.” 10 Such a statement suggsts that theauthor had no knowledge of the temple’s destruction, andthus, although certain scholars disagree, it can be deduced thatHebrews was written before the Fall of Jerusalem in AD 70. 11The next issue to be addressed regarding date is to determineexactly when Hebrews was written before the destruction ofthe temple. According to Hagner, this, in large part, rests ondetermining the persecution mentioned in Hebrews 10:32-34. 12 In Hebrews 12:4 the persecution aforementioned ismore clearly defined, in that, the audience of Hebrews hasyet to shed blood in their struggle. 13 Hagner also asserts thataccording Hebrews 2:3, the author and audience were secondgeneration Christians. 14 After all of the preceding data is takeninto consideration, it is reasonable to argue that the date ofHebrews is placed in the 60’s and probably before AD 64, afterwhich the Romans shed Christian blood like never before,a scenario not likely in light of Hebrews 12:415. 15The audience, much like the author, is also ambiguoussince the usual epistolary opening is not given in the beginningof the letter. 16 Hagner surmises that…the book’s sustained argument clearly seems tosuggest readers of Jewish background. They[the audience], far more than any others, would findpressing upon them the question of the relationbetween the old and new covenants, and they, morethan any, might be attracted to their previous modeof life. 17I agree with Hagner that the original audience of Hebrewswere Jewish Christians, mainly because of the complex Jewishideas, as well as, the immense use of Old Testament textsfound within the book. More specifically, the Jewish Christiansto which the letter was addressed probably had a backgroundwithin a Hellenistic synagogue. 18 The reading of Hebrewsrequires so much Jewish knowledge that it seems improbablefor any common person, to whom the letter may have beenintended for, to not have a Jewish background. F. F. Bruce, agreat scholar on the book of Hebrews, concludes regardingthe text, “The whole argument is conducted against a backgroundof Old Testament allusion; considerable familiaritywith the Levitical ritual and interest in it.” 19 Though Bruceacknowledges that this fact alone does not necessitate the needfor a Jewish audience, he argues that the author’s persistentdisplay of the inadequacy of the law suggests that his readerswere, at one point, Jews who were required to live under thelaws requirements. 20Based on the text, it can be understood that the JewishChristians to whom the letter of Hebrews was writtenseem to be in a crisis in which they are tempted to turn awayfrom their Christian faith towards Judaism once again. 21 Thistemptation most likely arises out of pressure from the synagogueor, perhaps, the persecution of Christians at the handsof Gentiles. 22 The persecution aforementioned is evidenced bythe author’s repeated exhortations for the audience to perseverein their faith so that they may enter into God’s rest. 23 Theaudience in question was, most likely, undergoing public abuse,imprisonment and loss of property, and thus was tempted towaver in their Christian faith. 24 Despite the understanding thatthe audience was most likely comprised of Jewish Christians,it is still uncertain as to where the audience lived (Hagner 24).One clue which aides in the understanding of the destinationof the letter occurs at the end of the book, in Hebrews 13:24where it says, “Those from Italy send you greetings.”Hagnerholds the position that “the letter was addressed to a community,or communities, in Rome, and that those from Italywho were with the author wished to be remembered to theircompatriots.” 25 Thus, he and other major scholars believeit is more natural for the audience to be located in Romerather than the author. 26 Hagner demonstrates this argumentfrom Hebrews. In 6:10 and 10:32-34 the writer appeals to thegenerosity of the readers, a characteristic known to be true ofthe Roman church, and to “the persecution of former days,”which could refer to the expulsion of the Jews from Rome inAD 49. This expulsion would have occurred during Claudius’sreign or Nero’s persecution of Christians in AD 64. 27 On theother hand, other scholars have rejected the notion that theaudience dwelled in Rome, finding no real evidence for sucha notion. 28 In regards to the destination of the letter, Brucesimply states, “Where did they live? We do not know.” 29Despite the plethora of ambiguity surrounding Hebrews,one aspect of the book is undeniably clear due to proof foundfrom within the text itself. The overall purpose of Hebrews,in my opinion, is to encourage Jewish Christians to continueenduring in their faith. The author himself describes hisletter as “my word of exhortation” in Hebrews 13:22. Thewriter encourages readers to endure by expounding upon “theincomparable superiority, and hence finality, of God’s workin Jesus Christ.” 30 Therefore, the purpose of Hebrews can bedescribed as an encouragement to endure in Christ becauseJesus is the only way and superior to all other teachings of theworld.Passage Context: BeforeNow that the historical context of Hebrews as awhole has been examined, the next step is to understand thecontext of Hebrews 4:14-5:10 within the book as a whole. InHebrews chapter 1 through the first half of chapter 3, the authordiscusses the Messiah’s superiority to angels and Moses.Then the author begins discussing God’s rest for his peoplein Hebrews 3:7. The writer continues this thought of strivingto enter into God’s holy rest through Hebrews 4:13 leading tothe chapter regarding Jesus as the great high priest by whomthe believers are enabled to enter God’s rest in Hebrews 4:14-5:10.Exegesis4:14Hebrews chapter 4, verse 14 through chapter 5, verse10 begins by introducing “a great high priest,” effectivelyintroducing the entire premise of this passage. 31 Continuing inHebrews 4:14, the author specifies who this great high priestis by identifying him as the one “who has passed throughthe heavens, Jesus…” God the Father and God the Son arerepresented in this verse when the author identifies Jesusexplicitly as “the Son of God.” 32 Thus, in the first portion ofthis verse, the writer has introduced Jesus, who is the Son ofGod, as the “great high priest who has passed through theheavens…” 33 The author then states “[l]et us hold fast toour confession,” which is the response that the writer desiresfrom the audience upon understanding that Jesus is its greathigh priest. 34 This is demonstrated by the author’s use of theGreek, “Ἔχοντες οὖν.” It is important to note that all of thefollowing Greek quotations come from the NA27, and allsubsequent translations are from my own study of the Greektext. “Ἔχοντες is the present active masculine nominativeplural participle, which literally means “having,” and οὖν is apostpositive, meaning “therefore” or “consequently”. In lightof such an understanding of the words, the author is literallysaying “Having, therefore, a great high priest…let us hold fastto our confession.” Such a statement effectively gives a specificresponse to a specific situation presented to the audience,“hold[ing] fast to our confession” because “we have a greathigh priest,” a relationship which can be plainly seen by usingDiscourse Analysis. 354:15The author then moves in verse 15 to further expoundupon the high priest that both he and the audienceshare, “[f]or we do not have a high priest who is unable tosympathize with our weaknesses.” 36 The author has alreadyidentified the high priest, whom he is speaking of, as “Jesus,Son of God,” and the writer continues to label the high priestas one who is able to sympathize with the weaknesses ofthe people. 37 It is interesting to note that συμπαθέω 38 is onlyfound twice in the New Testament, with the second use inHebrews 10:34. 39 The other use of this word is translated as“compassion,” 40 or “to understand, have the ability to relateto the emotions of another, or to feel for.” 41 As a result, theauthor tells his audience that they have a high priest who isable to understand or relate to their weaknesses. The writer
58 Broaden Journal of Undergraduate Reseachwww.jbu.edu/academics/journal59then expounds, “but we have one who in every respect hasbeen tested as we are yet without sin”, making a clear anddeliberate movement from the beginning of verse 15. 42 Theauthor moves from a negative statement to a positive statement.The author previously said that he and the audience didnot have a high priest who could not sympathize with theirweaknesses and follows with a proposal that they do possessin their high priest “one who in every respect has been testedas [they] are.” 43 Additionally, this testing is the reason whyJesus is able to sympathize with the audience’s human weakness.The author then ends this sentence by further sheddinglight on Jesus, the high priest, as one who was tested “yet [was]without sin.” 444:16In Hebrews chapter 4, verse 16, the author presentsa response to the high priestly ministry of Jesus when heuses the verb προσερχώμεθα, 45 which is the present middlesubjunctive first person plural of προσερχομαι. Προσερχομαιliterally means “I come to, go to, or approach,” and so, whenused in the first person plural subjunctive, it translates “let uscome to or approach.” Thus the author says, “[l]et us thereforeapproach the throne of grace with boldness, so that wemay receive mercy and find grace to help in time of need.” 46Essentially, the writer is conveying “[s]ince, then, we have agreat high priest…who in every respect has been tested as weare, yet without sin…Let us therefore approach the throneof grace with boldness.” 47 Furthermore, by approaching thethrone of grace, the author says that believers will receive theaid of mercy and grace in time of need. At this point, thewriter makes his first major break in the passage. In these verses,he has written somewhat of an introduction to the ideaswhich he will then move to discuss in verse 5 through the endof the passage.5:1Hebrews chapter 5, verses 1 through 10 demonstratea chiasm. 48 The chiasm which the author uses is this:A. The old office of high priest (5:1)B. The solidarity of the high priest with thepeople (5:2-3)C. The humility of the high priest (5:4)C.1 The humility of Christ (5:5-6)B.1 The solidarity of Christ with the people (5:7-8)A.1 The new office of high priest (5:9-10) 49As demonstrated by the chiastic structure given above, Hebrews5:1-10 compares the high priestly ministry of the Jewishhigh priest, and that of Jesus, the great high priest.Verse 1 discusses the office of high priest itself. Itsays that every high priest is chosen by God “from amongmortals,” and this identifies the high priest of whom theauthor is speaking as a mortal himself. The high priest whomGod chooses “is put in charge of things pertaining to Godon their [mortals] behalf.” 50 Thus, the author recognizes thatthe high priest serves as a mediator between God and mortals.More specifically, the author continues to succinctly mark theduties which the high priest performs on behalf of mortalsunto God, that is, “to offer gifts and sacrifices for sins.”5:2In verse 2, the author moves from describing the highpriest’s relationship with mortals on behalf of God to hisrelationship with the mortals themselves. The passage says,“[h]e [the high priest] is able to deal gently with the ignorantand wayward, since he himself is subject to weakness.” 51 Theauthor identifies the mortal high priest as one who is ableto be kind and merciful to those who make mistakes. However,the writer clarifies that the mortal high priest is himself“subject to weakness.” 52 It is the very fact that the high priestfaces temptation which gives ground to the author’s precedingstatement qualifying the high priest to “deal gently with theignorant and the wayward.” 53 It is also of interest to note theauthor’s comparison from Hebrews 5:15 in which the writerstated that Jesus, like the high priest in Hebrews 5:2, is able tosympathize with sinners, but, unlike the high priest, Jesus waswithout sin.5:3The author continues in Hebrews chapter 5, verse 3,saying, “καὶ δι’ αὐτὴν ὀφείλει καθὼς περὶ τοῦ λαοῦ οὕτωςκαὶ περὶ αὐτοῦ προσφέρειν περὶ ἁμαρτιῶν” which translatedliterally means “and because of this he is obligated to offersacrifices for sins just as for the people.” The author uses thephrase “καὶ δι’ αὐτὴν,” or “and because of this,” and thus,argues that the effect of the high priest himself being subjectto weakness is that “he must offer sacrifice,”not only for thesin of the people who have been identified as “the ignorantand wayward, 54 but also “for his own sins” 55 . The verb usedfor “offer” found in this verse is the infinitive of προσφέρω. 56Hebrews uses this verb more than any other book in the NewTestament. Προσφέρω 57 can mean “to bring to,” “offer,” orother variations of these basic definitions, and is most commonlyrelated to sacrifices.5:4Hebrews chapter 5, verse 4 concludes the author’s discussionof the office of the mortal high priest, “one does notpresume to take this honor, but takes it only when called byGod, just as Aaron was.” The reader can glean two key pointsfrom this verse regarding the office of high priest. The firstis that the high priest receives honor for holding the position.The second point the author makes is that no person can takehold of this honor: God directly calls individuals to be highpriests. The writer then presents the example of God callingAaron to be a priest. With this in mind, the author then movesin the next verse to discuss Jesus’ ministry as the great highpriest.5:5-6Following the chiastic structure, the author directlycompares Jesus’ appointment to high priest in Hebrews 5:5with the preceding statements in 5:4. It says, “So also Christdid not glorify himself in becoming a high priest, but wasappointed…” Thus, just as the mortal high priests, Christ didnot take hold of the honor of high priest for himself, but, asthe word says, was appointed. Continuing, the author quotesPsalm 2:7 and interprets it through sensus plenior to identifythat Christ was appointed a high priest “by the one who saidto him, ‘You are my Son, today I have begotten you’…” 58Once again, as already mentioned from Hebrews 4:14, theFather and the Son are both identified in this verse. It cansafely be determined that God the Father is the one mentionedbased on the Old Testament quote the author giveswhen he says, “You are my Son…” Chapter 5, verse 6 quotesanother Old Testament scripture, Psalm 110, in which theFather is speaking to the Son saying, “You are a priest forever,according to the order of Melchizedek.” Thus God designatesChrist as a priest whose office is forever, giving foundationto this appointment with the words, “according to the orderof Melchizedek.” It is important to note that the author alsoreceives all of his midrashic quotations from the Septuagintinstead of the original Hebrew texts themselves 59 .5:7Hebrews chapter 5, verse 7 discusses the life of Jesuswhile he was in his flesh. The scripture says that he “offeredup prayers and supplications with loud cries and tears.” Theauthor again uses a form of προσφέρω for the second time infour verses. The prayers which Jesus offered were “to the onewho was able to save him from death,” and furthermore, theauthor says that Christ’s prayers were heard. The reason theWord says that Jesus’ prayers were heard was “because of hisreverent submission.”5:8-10Verses 8 through 9 continue. “Although he [Jesus] wasa Son, he learned obedience through what he suffered, andhaving been made perfect, he became the source of eternalsalvation for all who obey him…” From these two versesit can be seen that Jesus is designated as the source, or thefoundation, of eternal life for everyone who obeys him. Thetext reveals that the reason why Christ became the source ofeternal salvation to all is that he was obedient in his sufferingand in his suffering he was made perfect. This obedience isalso referred to in Philippians 2:8 which says, “[Jesus] humbledhimself and became obedient to the point of death – evendeath on a cross.” Thus, Christ was made perfect in his obedientsuffering from enduring his cross. Philippians chapter 2,verse 9 continues, “Therefore God also highly exalted him andgave him the name that is above every name…” Hebrews 5:10continues to explain this. The author then concludes the passagein verse 10 much like he began, saying that Christ is thegreat high priest who has “been designated by God accordingto the order of Melchizedek.” The verb translated as “designated,”“προσαγορευθεὶς,” is the aorist passive participle ofπροσαγορεύω. 60 Hebrews chapter 5, verse 10 marks the onlyoccurrence of this verb in the entire New Testament. 61 It canbe translated as “call. 62 Thus, the author of Hebrews says thatChrist was explicitly called by God to be a high priest, justas all other high priests were, 63 but with the unique distinctionthat Christ is a “high priest according to the order ofMelchizedek”, 64 which, as the author said in Hebrews 5:6,designates him as a priest forever.Overall, this passage in Hebrews is one of the mostconcise arguments found within the entire letter, and as aresult, it reads very much like a sermon. In fact, it is as if thewriter of Hebrews is literally preaching the very words hewrote. I recognize that there are more observations, as well ascanonical comparisons, to be made from this passage regardingthe actual effect that the high priestly ministry of Jesushas on the Christian, but I will delay in discussing these untilproper interpretations have been made regarding the passageso that the full weight of the author’s argument can be trulyunderstood.
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Hebrews 4:14-5:10: Jesus, The Great High Priest Patton Shinall

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