(Another meditation on Hebrews 4:16)
If we draw near to God with confidence on the basis of Christ's atoning sacrifice and as our sinless High Priest, we draw near Him for the purpose of obtaining mercy and finding grace (v.16b). God calls us to come boldly into His throne of grace for there we find mercy and grace to help in time of need.
A minister once said, “Prayer is our supply line to God in the battle. His abundant, sustaining grace flows to us through prayer. Because prayer is so vital, the enemy tries to sever that supply line. When we suffer, the enemy often whispers, 'God doesn’t care about you and He isn’t answering. Why waste your time with these worthless prayers?' It’s easy to get discouraged and quit praying, which cuts us off from the very help that we need!”
The Hebrew believers’ problem is that instead of drawing near to God they are in danger of drawing back (10:35). Instead of facing persecution, they seem to be discouraged to the point of going back to their old lifestyle and inadequate religion.
Some of us who are facing many trials might have been tempted to quit following Christ. This is the same struggle that these Hebrew believers were facing. God comforts us with these words of encouragement. He tries to lift our spirits up by looking unto Jesus, our high priest in the presence of God. So let us keep on looking at our Lord and Savior. Let's fix our eyes on Him.
God presents to us His Son, who endured every attack of sin so that you and I may not grow weary. I know that every trial that comes our way has the potential to drive us to self-pity, depression and apathy. Maybe you may have been praying to God to give you victory over besetting sin which haunts you all the time. I don't know how you persevere in such situation.
But the Scripture is clear in instructing us that when such occasion comes, it should drive us, not away from God, but near Him in prayer. When we do, we find help. We find that much needed 'supply' for that specific time of special need, when afflictions abound and temptations press us sorely.
If your faith in God is being tested today, God reminds you to pray with confidence. He would give you the grace to endure and to deliver you from that trouble. Help comes to those who ask for it!
Sometimes, of course, God does not positively answer our prayers. I think of broken vows in marriage, failing health and prolonged suffering of a relative, maybe you think of an unrepentant friend.
Both in all our trials and in our triumphs, God exhorts us to take delight in drawing near Him in prayer for we always find grace to help in time of need, and that time is actually all the time.
I can't help thinking how our Lord Jesus effectively interceded on Peter's behalf in Luke 22:31-32. There He says, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethen." Peter was fully restored to the faith only because of the faithful intercession of our merciful great high priest, Jesus Christ.
As you actively pursue obedience and holiness in life, be aware that there are trials of various kind. But I urge you to keep on pressing to the goal of godliness, asking God's grace and wisdom when troubles come.
On the basis of Christ's redeeming work and constant intercession, your faith is being strengthened by the power of the Holy Spirit. Do not doubt the goodness of God when your faith is being tested. Trust His loving-kindness. Believe that in Christ, God will supply your need, even in the most difficult or dangerous circumstance. As you persevere and persist in prayer, God will surely mature your faith. May you and I remain steadfast in the Lord.
Showing posts with label High Priest. Show all posts
Showing posts with label High Priest. Show all posts
Sunday, October 17, 2010
Tuesday, October 5, 2010
Draw Near God
A meditation on Hebrews 4:15-16
The Christian life is full of difficulties. We struggle against sin and temptation day after day. As we grow in holiness and obedience we realize that temptations also grow stronger and stronger. And sometimes the battle can be tiresome and lonely. One sobering reality in our Christian life is that as we seek to live godly lives we are going to face many trials.
Good thing is these trials are designed not to put us down or to destroy our faith for in God's providence He sends them for our good. Through suffering, God purges us from our dross so we might come out pure and pleasing in His sight, fit to be used by Him. We have many weaknesses that need to be dealt with continually so we can grow more and more obedient to God.
But holiness does not come easy and it doesn't come fast. It's by patient endurance and fervent prayer, through many trials, that we move forward in the Christian life. The author of the book of Hebrews is aware of this and so for several times he summons his readers to persevere in the faith and draw strength from God through prayer.
In this passage, the author of Hebrews deals with the issue of fervent and bold prayer as an effective means to holiness and maturity in the faith. He is aware of his readers' tiresome battle against sin and temptation and against various trials in the Christian life, compounded by the reality of their own weaknesses. So in this passage God calls us to draw near Him. He calls us, weary and troubled as we are, to approach His throne of grace.
I would like to focus our attention on the main exhortation of the passage which is in v. 16, considering the question, “On what basis can we enter the throne of grace?”
To draw near to the throne of grace is the same as to draw near God. The picture of drawing near has an Old Testament background. I have particularly in mind the duty of the high priest who enters the most holy place of the tabernacle appearing before God on behalf of Israel. Only the high priest is allowed to enter the most holy place. And he can only do that once a year after purifying himself through various ceremonies and sacrificial rites prescribed by the Word of God. There in the most holy place the high priest will sprinkle the blood of the animals on the mercy seat to make atonement for the sins of Israel.
The Word of God is clear that anyone who attempts to enter that place other than the high priest at anytime except on the Day of Atonement ‘must be put to death’ (Num 3.10). God allows no presumptuous sinner to draw near Him. He doesn't want to be approached without proper recognition of who He is and how He is to be approached. On our own we are not worthy to draw near God. He is holy. We are not. He is a 'consuming fire' (Heb 12.29). Somebody must go between us.
So now v. 16 calls us to come into the presence of God, into His 'throne of grace', because Someone mediates for us before God. Now what does this 'throne of grace' remind you? Is it not the mercy seat in the Most Holy Place where the high priest sprinkles the sacrificial blood? And though this sacrifice does not actually take away the sins of the people, God accepts it on the basis of the blood of our Lord Jesus Christ. As our great high priest Jesus has become both the Offering and the Offerer on our behalf. Through His ‘once-for-all’ sacrifice Christ took away our sins and paved the way for us into God's presence.
Then in His ascension our Lord Jesus passed through the heavens and has become our trailblazer in the presence of God. He is now at the right hand of the throne of God in heaven, ministering continually in the most holy place, in the very presence of His Father and your Father.
Does it encourage you to know that Jesus is in the heavenly sanctuary praying for you and me 24 hours a day, seven days a week? Yes, our Lord Jesus never stops praying for you and for me that we may persevere in the faith until we grow mature, sharing in His suffering and resembling in His obedience and faithfulness to God.
Friends, we must heed God’s call to draw near Him for Christ has now enabled us to enter in. He took away the barrier that separates us from God. So God summons you to His presence. And I just want to emphasize that the author's exhortation to draw near in verse 16 is in the present tense. That means he wants his readers to keep on drawing near God through Jesus Christ. That means He wants you to keep coming to Him in prayer.
What prevents you from coming to God in prayer? Your sins? Christ has already paid for them all. Your weaknesses? Your unworthiness? Read verse 15 again. Do you notice the double negative? In effect, it emphatically says that we have a high priest in the presence of God.
A possible misunderstanding may have occured in the mind of the Hebrew Christians as far as the heavenly ministry of Christ is concerned. The readers may have been asking, “If Christ is now exalted in heaven, how can He effectively minister to those who are struggling against temptation and are facing difficulties here on earth?” We might have asked this question ourselves.
We need to understand that Christ's state of exaltation in heaven is not separated from His state of humiliation when He became man and walked here on earth. For in His incarnation Christ has been tempted in every way as we are yet without sin (v.15). Therefore as One who has endured and prevailed over temptations (v.15), Jesus Christ is able to help and sympathize with us in all our sufferings (cf. 2:18).
From the start of Jesus’ ministry to the very end, Satan leveled all of his evil power and strategies to try to get Jesus to sin. But the devil never succeeded. Jesus always obeyed the Father on our behalf. Oh, how grateful you must be to your faithful Savior and Mediator!
Your sinless Savior resisted sin. So He knows the pressure of sin. But He also triumphed over sin and temptation. His sinlessness enables Him to sympathize with your struggles and to energize you in your weakness. And how does He do that? He prays for you before God effectively and wisely since He knows the problems you and I face.
Our Lord knows exactly how you and I struggle against lingering or besetting sin. He knows that you are assaulted by the world, the flesh and the devil each day, enticing you to do what is not pleasing to God. The fact that He is in heaven doesn't mean that He is totally remote and uninvolved in your daily struggles. In fact, when Christ sympathizes with us He looks at us with compassion and He does something for us so we can deal with our struggles and misery.
This is where you must see the role of the Holy Spirit as vital in the Christian life. He is our Comforter and Power. The Spirit's work in us and through us is connected with the high priestly work of our Lord Jesus Christ. As Christ intercedes for us in the presence of the Father, the Spirit empowers us to do the will of God and to resist every impulse of our sinful nature to sin (Gal 5.16-25). He helps us endure every trial and affliction with joy (1 Thess 1.4-7). He strengthens us in our weakness and even intercedes for us when we do not know what to pray (Rom 8.26-27).
So we should bear in mind that the three persons of the Holy Trinity continue to work together to keep us and sanctify us.
Are you troubled by sin? Or persecuted by someone or afflicted by illness? Christ calls you to pray. Do you need forgiveness, wisdom, healing or strength? The Lord calls you to draw near.
Or maybe you feel spiritually weak you need strength from God to persevere but you feel so unworthy to ask Him. Come, draw near Him not on the basis of your feelings or eloquence in praying. Come to Him on the basis of the finished work of His Son on your behalf. He will never drive you away. Come to God in the person of Jesus Christ, boldly, with confidence, that you may receive mercy and find grace to help in time of need.
Friday, January 1, 2010
Jesus Christ, Our Great High Priest
An Exegetical Paper on Hebrews 4:15-5:10
Introduction
This paper aims to present Jesus Christ as our merciful high priest who is eager and able to help His own in times of great need. Since the exposition of the priesthood of Christ is heavily concentrated in the book of Hebrews, this paper will focus on the exegesis of Hebrews 4:15-5:10, where Jesus is beautifully portrayed as the sympathetic and sinless high priest of those who belong to Him by virtue of faith in Him. In this passage we will see that we who are united with Christ by faith are exhorted to 'draw near to the throne of grace, that we may receive mercy and find grace to help in time of need' (Heb. 4:16).
In this paper we will first of all explore on the pertinent historical context and literary genre of the book, including the literary context of the text. Then, we will seek to explain the meaning of the passage in its context, observing its structure, summarizing the author's idea verse by verse or section by section, making connections within the text and to the broader context of the book and other parts of the Scripture, noting the literary devices used, if any, and synthesizing the message of the passage in a statement or two. Lastly, we will make a brief summary and one remark relating the significance of the passage to the Christian life.
Historical Context and Literary Genre of Hebrews
The Letter to the Hebrews is one Biblical book which does not explicitly identify its recipients, author, as well as date of composition. This makes it tough for scholars to give definitive conclusions as to the book's historical background. Though there are some external evidences available to help us determine the background data, this paper would only limit on the internal evidences as we explore on the introductory matters.
Definitely the audience of this letter are members of the Christian community (Heb. 6:9-10; 10:39) who have been in the faith for quite sometime but did not fully mature (5:11-6:3). The letter also shows the recipients' 'enlightenment' or conversion (10:32), their consequent sufferings as a result of embracing Christ by faith and their 'compassion on those in prison' (10:32-34), including their love for God 'in serving the saints' (6:10). However, they are now tempted to drift away from their faith in God (2:1; 3:12; 10:23) due to some kind of struggle or crisis (10:23-39; 12:3-13). This situation must have given the author reason and occasion to write this letter. Since his various warnings are quite serious (in 2:1; 3:12; 10:26-31; 12:25-29), we may safely conclude that the readers are facing great temptation to forsake their faith in Jesus because of this hardship. More-over, since the writer's various exhortations to hold on and to persevere are equally vigorous (in 2:1; 3:1; 4:1,11; 4:14-16, 10:19-25, 12:1-3), we may also reasonably say that the struggle these Christians face are really faith-shaking.
Maybe it is not totally incorrect to say that the readers come from Jewish background or at least familiar with the Jewish religion. The fact that the author always appeals to the Old Testament to argue his case (cf. 1:5-13; 2:6-8,12, 13; 3:7-11, 15; 5:1-6; 8:8-12; 11:4-38; etc.) is an evidence that the readers know the Jewish Scripture well or could have even been part of the Jewish religion. If so, these Jewish Christians are being tempted to revert to their old religious belief or practice, not only because of the hardship they face as Christians, but also due to lack of proper understanding of who Jesus is and what it means to be His follower (6:1-3).
As to the author, his name is not mentioned in the letter unlike in the other letters of the New Testament, say Romans or Galatians. Though Belgic Confession Article IV lists Hebrews as one of Paul's letters, there are external and internal evidences against Pauline authorship. Some recent studies suggest the possibility of dual authorship of Hebrews based on the repeated use of the pronoun 'we' throughout the letter (cf. 2:5; 5:11; 6:9, 11; 8:1; 9:5; 13:18). It is not entirely impossible, and even if this is so one author must have been more prominent than the other, as signaled by the change of 'we' to 'I' in 13:19, 22-23. Whoever may have penned this important letter, we know that he is known to the recipients and is compassionate toward them, as a tender shepherd who patiently warns and exhorts them to persevere in the faith, reminding them that even Christ has suffered but is now glorified in the presence of God (12:1-2). On the basis of the content and style of the letter, we can also say that the author is quite competent in his knowledge of the Holy Scripture and the literary conventions of his time. Even Clement of Alexandria, who assumed Paul's authorship of the book, attested that Hebrews is composed in elegant Greek style.
As to the date of the letter, one strong possible marker is the destruction of Jerusalem temple in A.D. 70. Since the letter does not mention about the temple's destruction, it is sensible to conclude that the letter must have been written prior to this event. This conclusion, though not decisive, is reasonably based on the fact that Hebrews always speaks of the levitical system in the present tense (note especially 5:1-4; 7:20, 23, 27, 28; 8:3, 4, 13; 9:6, 13; 10:2-3, 11). Now the Greek present tense may not necessarily refer to present time, but the authors' argument in Hebrews 10:1-2, which indicates that temple sacrifices still exist, would not make sense if the temple and the sacrificial system were not there anymore.
As to its literary genre, Hebrews is considered a letter, but it seems more appropriate to classify the book as a written Christian sermon, filled with exhortations and warnings based on doctrinal expositions on the supreme and unique person and work of Jesus Christ. It contains some epistolary elements, like the benediction in 13:20-21 and the greetings in 13:22-24, but essentially it is an extended early Christian homily or 'word of exhortation' (13:22) and was probably intended to be read or preached to the recipients. The main theme of this exhortation is for believers to hold fast in their confession of faith in Jesus, their perfect mediator and 'the supreme, unique Son of God and priest of [their] faith.' He is God's final and complete word of revelation (1:1-2) and the one who 'has pioneered the way for humanity to enter God's presence.' The rest of the book expounds this theme and calls its readers to obedience in Christ and perseverance in the faith based on this rich Christological message.
Literary Context of Hebrews 4:15-5:10
The main burden of this paper is to exegete Hebrews 4:15-5:10 with the aim of presenting Jesus as the merciful high priest (Greek, ἀρχιερεὺς) who is able to sympathize with the believers in their weaknesses. This passage is part of a larger section, which begins from 3:1 until 10:39, that constitutes the discussion on the major theme of Hebrews, i.e., the person and work of the Son of God as the Great High Priest in the order of Melchizedek.
The explicit idea of Christ's high priestly identity was paraenetically mentioned in Hebrews 2:17, where He is portrayed as one who 'had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest [ἐλεήμων καὶ πιστὸς ἀρχιερεὺς] in the service of God (emphasis mine).' Then from 3:1 the author starts to make an appeal to 'consider Jesus, the apostle and high priest of our confession, who is faithful to him who appointed him'. This faithfulness of Christ as high priest serves as the author's anchor in calling the readers to faithfulness and watchfulness in 3:12a, 'lest there be in any of you an evil, unbelieving heart, leading them to fall away from the living God' (3:12b). The same challenge, stated in another way, is heralded by the author in Hebrews 4:11 saying, “Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.” In Hebrews 4:14 the author rounds up the subject of Christ's faithfulness as the believers' great high priest who 'has passed through the heavens'. He then issues a very sobering challenge to his hearers saying, '[L]et us hold fast our confession.' According to Calvin the word ὁμολογία (confession) 'is used by metonymy for faith.' In effect, what the author is saying to them is this, “You believed at one time that Jesus is our high priest who entered the presence of God in heaven to secure our salvation and remains there; now I urge you not to give up that confidence in Him.” So Hebrews 4:14 serves more as a climactic verse in an inclusio, concluding the previous section on the faithfulness of Christ as the great high priest which begins back in 3:1. Not until this idea has been adequately explained that the author starts to move on to prove the person and work of Christ as a merciful high priest in a new section. The notion that Jesus is the believers' merciful high priest is the theme of Hebrews 4:15-5:10. And that's the focus of the following paragraphs.
Exegesis of Hebrews 4:15-5:10
Our pericope in English begins with the word 'For', though in Greek it is the second word. The conjunction γάρ (for) is a postpositive which introduces an explanation to an anticipated misconception of Christ's high priestly ministry in the heavenly temple. The possible misunderstanding may be expressed this way, “If Christ is now highly exalted in his heavenly ministry, how can He effectively minister to those who are struggling against sin and temptation on earth?” Thus the author's intention is to show that Christ's state of exaltation in heaven as high priest is not separated from his state of humiliation as human being who walked on the face of the earth. For in his human nature Christ has been tempted in every way as we are, yet without sin (v.15). Therefore as one who has endured and prevailed over temptations (v.15), Jesus Christ is our perfect high priest who identifies with us in our suffering and temptation (cf. 2:18). Not only that, since He also has ascended to and entered heaven, the real temple (v.14; cf. 6:19-20 and 9:24), He now invites us to 'draw near the throne of grace, that we may receive mercy and find grace to help in time of need' (v.16).
This argument is further strengthened by the author's use of litotes, a literary device that affirms something by negating its contrary, usually by using the double negative οὐ and μὴ. In trying to convey how Jesus' battle with temptations enables him to relate to our weaknesses, the author writes in verse 15, “οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν,” translated as 'For we do not have a high priest who is not able to sympathize with our weaknesses.' The double negative underscores the empathy and compassion of Jesus to those who are beset by their many weaknesses. Besides, the word συμπαθῆσαι, an aorist active infinitive, is from the verb συμπαθέω which is 'used most often of family affection' and simply means 'to feel sympathy with.' This verb must not be understood in a psychological sense but 'in an an experiential sense: our high priest suffers together with the one who is being tested, and brings active help' (emphasis his). Thus the preacher emphasizes the fact that Christ is the kind of high priest who is one of us and sympathetic to us because, not only was He 'made like his brothers in every respect (2:17), but He too was tempted 'in every way as we are (v.15)' (πάντα καθ= ὁμοιότητα), though unlike us, He was without sin.
This sinlessness of Christ is parallel to the idea of His faithfulness to God in 3:2, which proves that though He was in every way tempted like us He remained untouched by sin for He has triumphed over sin and has 'learned obedience through what he suffered' (5:8), namely temptation, as Hebrews 2:18 says, 'he himself has suffered to be tempted.' That kind of mediator therefore is the perfect one who can truly help us because, on the one hand, He can fully sympathize with us for He too was tempted, and on the other hand, He can effectively plead for our case before God by virtue of His sinlessness. In fact His sinlessness through temptation and suffering, as Robert Letham accurately points out, enables Him to sympathize with our struggles and equips Him to represent us before God, since He knows the problems we face. But I think Christ's sinlessness in this context is best interpreted if we think of His duty as the high priest who is going to offer a 'once for all' sacrifice at the heavenly temple. Unlike the old covenant high priest who has to purify himself by offering a sacrifice for his sins before he enters the most holy place of the earthly tabernacle/temple (5:3-4), Christ is sinless and worthy to approach the mercy seat of God, bringing Himself as the sacrifice for His own people before the heavenly altar. Thus the author summons his hearers in verse 16 'to draw near with confidence' (προσερχώμεθα οὖν μετὰ παρρησίας) the throne of grace for there they will find their great high priest ready to minister to them with mercy (v.16) because He paved the way for them by His perfect sacrifice.
This theme of Christ being a merciful sinless high priest to a mercy-needing sin-beset people continues to unfold as we move to the succeeding verses, Hebrews 5:1-10. Here we will see the appointment of, the requirement for, and the duty of an Old Testament high priest (5:1-4) and how these things are applied to Christ in far more excellent and distinct fashion than the regular levitical high priest. In doing so the author attempts to prove Christ's exalted and unique office as high priest.
The postpositive γάρ (for) at the beginning of 5:1 shows the connection between 4:15-16 and 5:1-10. Here the author further develops the idea of Christ's person and work as high priest who is not only sympathetic to those who are like Him in His humanity, whom He represents before the throne of God, but most of all as the sinless high priest and perfect sacrifice, rolled into one, who 'became the source of eternal salvation to all who obey him' (5:9). “For”, the author begins to argue,
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 (Heb. 5:1-4).
In this first four verse of Hebrews 5, we are supplied with the honorable designation, qualifications and functions of old covenant high priest, beginning with Aaron. As to his qualification, the high priest must be, first of all, chosen from among men (v.1a); and second of all, he must be appointed or called by God (vv.1b, 4b), but not assume the office for himself (v.4a). His functions are: (1) to act on behalf of men in relation to God (1b), particularly in offering gifts and sacrifices for his own sins and those of the people (v.3); and (2) to deal gently with 'the ignorant and wayward' (v.2), that is, those who 'ignorantly go astray.' These priestly qualifications and functions are set in various parts of the Old Testament, particularly in Exodus 29, Leviticus chapters 4, 8 and 9. The most significant chapter on the function of the high priest is Leviticus 16, where connection to the observance of the Day of Atonement is being made. The Day of Atonement is the time when Aaron, including all the high priests after him, enters the most Holy Place once a year to offer a bloody sacrifice for the sins of the people, after he himself has offered a sacrifice for his own sins.
All the above qualifications are met in the person and work of Christ for, first of all, He is a man, 'made like his brothers in every respect' (2:17); and second of all, He 'did not exalt himself to be made a high priest' (v.5a) but was appointed by God who said to him, “You are my Son, today I have begotten you” (v.5; cf. Ps.2:7) and “You are a priest forever, after the order of Melchizedek” (v.6; cf. Ps.110:4). The priestly functions above are also present in Christ in a far better way. First, although He was God's Son, 'he learned obedience through what he suffered' (v.8). What this means is that, as the great high priest of the new covenant He is perfect both in His being God and human. For 'in the days of his flesh' (v.7) He walked in complete obedience through temptation and suffering, especially through His ultimate sacrifice of death on the cross.
Throughout His earthly days Jesus Christ acted 'on behalf of men in relation to God' (v.2b) and He offered a 'once for all' sacrifice for sins, not for His own sin since He is without sin, so that in His death He 'became the source of eternal salvation of all who obey Him'. The words of Belgic Confession Article XXI capture the essence of what we confess about this truth, “We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of Melchizedek; and that He has presented Himself in our behalf before the Father, to appease His wrath by His full satisfaction, by offering Himself on the tree of the cross, and pouring out His precious blood to purge away our sins.” In contrast to the sacrifices made by the old covenant priests and high priests which 'cannot perfect the conscience of the worshiper' (9:9) and 'it is impossible for the blood of bulls and goats to take away sins' (10:4), Christ's bloody sacrifice, that is, His sacrificial substitutionary death, has secured eternal redemption for those who believe and are united in Him. Thus His sacrifice not only revealed the reality of the old covenant sacrifices but also repealed all those sacrifices 'once for all' (8:1-7, 13). That's how Christ's mediatorial work surpasses that of the old covenant priesthood.
Another high priestly function which Christ has fulfilled is His gentle dealing with those who are ignorantly wayward, even those who are beset by their weaknesses. In essence Hebrews 5:7 shows 'how Jesus came to be the compassionate high priest of our salvation.' Without being lost in the intricacies and long history of interpretation of verse 7, we will focus on answering the questions, 'What did Christ pray for and how did God answer him?' The text and its immediate context, as well as John 12:27-28 and 17:5 seem to indicate that Christ prays for God's will to be done in His sacrificial death, so that by His complete obedience unto death, God would glorify Him in His resurrection and subsequent ascension to heaven. God heard that prayer of Jesus for in His obedience (or reverence, v.7) God has exalted Him and given Him a title of honor, that is, to be an eternal high priest in the order of Melchizedek (cf. v.6, 10, which allude to Psalm 110).
The remaining question now is, 'How does this fact enables Christ to minister to those who are beset by weakness?' Here I want to bring the discussion on Jesus' effective intercessory ministry 'in the days of his flesh.' Both Psalm 22 and the Gospel accounts on Christ's passionate prayers are alluded in verse 7. What all these add up to is that, just as Christ, 'because of his reverence' (v.7) was heard by God in His prayer for His glorification after His suffering, God would also hear His high priestly prayers on behalf of His people. I think specifically of Christ's effective intercession on Peter's behalf in Luke 22:31-32, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers." Jesus' high priestly prayer in John 17 also comes to mind where He says, “I do not ask that you take them out of the world, but that you keep them from the evil one.” Now since Christ knows exactly our needs and struggles, and since He continues to intercede for us right in the throne of grace, how else can He not help those who are struggling and wavering? Thus He is far better than the earthly high priest for He not only sympathizes with His people, He works effectively in them so that when they approach God in prayer through Him and for His sake, they truly 'receive mercy and find grace to help in time of need' (4:16).
Conclusion
Jesus is our great high priest because He was divinely appointed by God. He is merciful because He knows what it means to be tempted and to endure suffering, even death on the cross. Not only that, He is also our powerful high priest who has overcome temptations and sufferings by His faithfulness and obedience to the will of His Father, even unto death. Jesus Christ, our great high priest is truly able to help us in times of need because He continually intercedes for us at the throne of grace, where the Father is seated, calling us to draw near to God in prayer. These thoughts are great incentives for us to persevere in the faith no matter how hard our situations are. We must therefore boldly approach God through our merciful mediator, for in Christ, our High Priest, we will surely find great help.
Introduction
This paper aims to present Jesus Christ as our merciful high priest who is eager and able to help His own in times of great need. Since the exposition of the priesthood of Christ is heavily concentrated in the book of Hebrews, this paper will focus on the exegesis of Hebrews 4:15-5:10, where Jesus is beautifully portrayed as the sympathetic and sinless high priest of those who belong to Him by virtue of faith in Him. In this passage we will see that we who are united with Christ by faith are exhorted to 'draw near to the throne of grace, that we may receive mercy and find grace to help in time of need' (Heb. 4:16).
In this paper we will first of all explore on the pertinent historical context and literary genre of the book, including the literary context of the text. Then, we will seek to explain the meaning of the passage in its context, observing its structure, summarizing the author's idea verse by verse or section by section, making connections within the text and to the broader context of the book and other parts of the Scripture, noting the literary devices used, if any, and synthesizing the message of the passage in a statement or two. Lastly, we will make a brief summary and one remark relating the significance of the passage to the Christian life.
Historical Context and Literary Genre of Hebrews
The Letter to the Hebrews is one Biblical book which does not explicitly identify its recipients, author, as well as date of composition. This makes it tough for scholars to give definitive conclusions as to the book's historical background. Though there are some external evidences available to help us determine the background data, this paper would only limit on the internal evidences as we explore on the introductory matters.
Definitely the audience of this letter are members of the Christian community (Heb. 6:9-10; 10:39) who have been in the faith for quite sometime but did not fully mature (5:11-6:3). The letter also shows the recipients' 'enlightenment' or conversion (10:32), their consequent sufferings as a result of embracing Christ by faith and their 'compassion on those in prison' (10:32-34), including their love for God 'in serving the saints' (6:10). However, they are now tempted to drift away from their faith in God (2:1; 3:12; 10:23) due to some kind of struggle or crisis (10:23-39; 12:3-13). This situation must have given the author reason and occasion to write this letter. Since his various warnings are quite serious (in 2:1; 3:12; 10:26-31; 12:25-29), we may safely conclude that the readers are facing great temptation to forsake their faith in Jesus because of this hardship. More-over, since the writer's various exhortations to hold on and to persevere are equally vigorous (in 2:1; 3:1; 4:1,11; 4:14-16, 10:19-25, 12:1-3), we may also reasonably say that the struggle these Christians face are really faith-shaking.
Maybe it is not totally incorrect to say that the readers come from Jewish background or at least familiar with the Jewish religion. The fact that the author always appeals to the Old Testament to argue his case (cf. 1:5-13; 2:6-8,12, 13; 3:7-11, 15; 5:1-6; 8:8-12; 11:4-38; etc.) is an evidence that the readers know the Jewish Scripture well or could have even been part of the Jewish religion. If so, these Jewish Christians are being tempted to revert to their old religious belief or practice, not only because of the hardship they face as Christians, but also due to lack of proper understanding of who Jesus is and what it means to be His follower (6:1-3).
As to the author, his name is not mentioned in the letter unlike in the other letters of the New Testament, say Romans or Galatians. Though Belgic Confession Article IV lists Hebrews as one of Paul's letters, there are external and internal evidences against Pauline authorship. Some recent studies suggest the possibility of dual authorship of Hebrews based on the repeated use of the pronoun 'we' throughout the letter (cf. 2:5; 5:11; 6:9, 11; 8:1; 9:5; 13:18). It is not entirely impossible, and even if this is so one author must have been more prominent than the other, as signaled by the change of 'we' to 'I' in 13:19, 22-23. Whoever may have penned this important letter, we know that he is known to the recipients and is compassionate toward them, as a tender shepherd who patiently warns and exhorts them to persevere in the faith, reminding them that even Christ has suffered but is now glorified in the presence of God (12:1-2). On the basis of the content and style of the letter, we can also say that the author is quite competent in his knowledge of the Holy Scripture and the literary conventions of his time. Even Clement of Alexandria, who assumed Paul's authorship of the book, attested that Hebrews is composed in elegant Greek style.
As to the date of the letter, one strong possible marker is the destruction of Jerusalem temple in A.D. 70. Since the letter does not mention about the temple's destruction, it is sensible to conclude that the letter must have been written prior to this event. This conclusion, though not decisive, is reasonably based on the fact that Hebrews always speaks of the levitical system in the present tense (note especially 5:1-4; 7:20, 23, 27, 28; 8:3, 4, 13; 9:6, 13; 10:2-3, 11). Now the Greek present tense may not necessarily refer to present time, but the authors' argument in Hebrews 10:1-2, which indicates that temple sacrifices still exist, would not make sense if the temple and the sacrificial system were not there anymore.
As to its literary genre, Hebrews is considered a letter, but it seems more appropriate to classify the book as a written Christian sermon, filled with exhortations and warnings based on doctrinal expositions on the supreme and unique person and work of Jesus Christ. It contains some epistolary elements, like the benediction in 13:20-21 and the greetings in 13:22-24, but essentially it is an extended early Christian homily or 'word of exhortation' (13:22) and was probably intended to be read or preached to the recipients. The main theme of this exhortation is for believers to hold fast in their confession of faith in Jesus, their perfect mediator and 'the supreme, unique Son of God and priest of [their] faith.' He is God's final and complete word of revelation (1:1-2) and the one who 'has pioneered the way for humanity to enter God's presence.' The rest of the book expounds this theme and calls its readers to obedience in Christ and perseverance in the faith based on this rich Christological message.
Literary Context of Hebrews 4:15-5:10
The main burden of this paper is to exegete Hebrews 4:15-5:10 with the aim of presenting Jesus as the merciful high priest (Greek, ἀρχιερεὺς) who is able to sympathize with the believers in their weaknesses. This passage is part of a larger section, which begins from 3:1 until 10:39, that constitutes the discussion on the major theme of Hebrews, i.e., the person and work of the Son of God as the Great High Priest in the order of Melchizedek.
The explicit idea of Christ's high priestly identity was paraenetically mentioned in Hebrews 2:17, where He is portrayed as one who 'had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest [ἐλεήμων καὶ πιστὸς ἀρχιερεὺς] in the service of God (emphasis mine).' Then from 3:1 the author starts to make an appeal to 'consider Jesus, the apostle and high priest of our confession, who is faithful to him who appointed him'. This faithfulness of Christ as high priest serves as the author's anchor in calling the readers to faithfulness and watchfulness in 3:12a, 'lest there be in any of you an evil, unbelieving heart, leading them to fall away from the living God' (3:12b). The same challenge, stated in another way, is heralded by the author in Hebrews 4:11 saying, “Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.” In Hebrews 4:14 the author rounds up the subject of Christ's faithfulness as the believers' great high priest who 'has passed through the heavens'. He then issues a very sobering challenge to his hearers saying, '[L]et us hold fast our confession.' According to Calvin the word ὁμολογία (confession) 'is used by metonymy for faith.' In effect, what the author is saying to them is this, “You believed at one time that Jesus is our high priest who entered the presence of God in heaven to secure our salvation and remains there; now I urge you not to give up that confidence in Him.” So Hebrews 4:14 serves more as a climactic verse in an inclusio, concluding the previous section on the faithfulness of Christ as the great high priest which begins back in 3:1. Not until this idea has been adequately explained that the author starts to move on to prove the person and work of Christ as a merciful high priest in a new section. The notion that Jesus is the believers' merciful high priest is the theme of Hebrews 4:15-5:10. And that's the focus of the following paragraphs.
Exegesis of Hebrews 4:15-5:10
Our pericope in English begins with the word 'For', though in Greek it is the second word. The conjunction γάρ (for) is a postpositive which introduces an explanation to an anticipated misconception of Christ's high priestly ministry in the heavenly temple. The possible misunderstanding may be expressed this way, “If Christ is now highly exalted in his heavenly ministry, how can He effectively minister to those who are struggling against sin and temptation on earth?” Thus the author's intention is to show that Christ's state of exaltation in heaven as high priest is not separated from his state of humiliation as human being who walked on the face of the earth. For in his human nature Christ has been tempted in every way as we are, yet without sin (v.15). Therefore as one who has endured and prevailed over temptations (v.15), Jesus Christ is our perfect high priest who identifies with us in our suffering and temptation (cf. 2:18). Not only that, since He also has ascended to and entered heaven, the real temple (v.14; cf. 6:19-20 and 9:24), He now invites us to 'draw near the throne of grace, that we may receive mercy and find grace to help in time of need' (v.16).
This argument is further strengthened by the author's use of litotes, a literary device that affirms something by negating its contrary, usually by using the double negative οὐ and μὴ. In trying to convey how Jesus' battle with temptations enables him to relate to our weaknesses, the author writes in verse 15, “οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν,” translated as 'For we do not have a high priest who is not able to sympathize with our weaknesses.' The double negative underscores the empathy and compassion of Jesus to those who are beset by their many weaknesses. Besides, the word συμπαθῆσαι, an aorist active infinitive, is from the verb συμπαθέω which is 'used most often of family affection' and simply means 'to feel sympathy with.' This verb must not be understood in a psychological sense but 'in an an experiential sense: our high priest suffers together with the one who is being tested, and brings active help' (emphasis his). Thus the preacher emphasizes the fact that Christ is the kind of high priest who is one of us and sympathetic to us because, not only was He 'made like his brothers in every respect (2:17), but He too was tempted 'in every way as we are (v.15)' (πάντα καθ= ὁμοιότητα), though unlike us, He was without sin.
This sinlessness of Christ is parallel to the idea of His faithfulness to God in 3:2, which proves that though He was in every way tempted like us He remained untouched by sin for He has triumphed over sin and has 'learned obedience through what he suffered' (5:8), namely temptation, as Hebrews 2:18 says, 'he himself has suffered to be tempted.' That kind of mediator therefore is the perfect one who can truly help us because, on the one hand, He can fully sympathize with us for He too was tempted, and on the other hand, He can effectively plead for our case before God by virtue of His sinlessness. In fact His sinlessness through temptation and suffering, as Robert Letham accurately points out, enables Him to sympathize with our struggles and equips Him to represent us before God, since He knows the problems we face. But I think Christ's sinlessness in this context is best interpreted if we think of His duty as the high priest who is going to offer a 'once for all' sacrifice at the heavenly temple. Unlike the old covenant high priest who has to purify himself by offering a sacrifice for his sins before he enters the most holy place of the earthly tabernacle/temple (5:3-4), Christ is sinless and worthy to approach the mercy seat of God, bringing Himself as the sacrifice for His own people before the heavenly altar. Thus the author summons his hearers in verse 16 'to draw near with confidence' (προσερχώμεθα οὖν μετὰ παρρησίας) the throne of grace for there they will find their great high priest ready to minister to them with mercy (v.16) because He paved the way for them by His perfect sacrifice.
This theme of Christ being a merciful sinless high priest to a mercy-needing sin-beset people continues to unfold as we move to the succeeding verses, Hebrews 5:1-10. Here we will see the appointment of, the requirement for, and the duty of an Old Testament high priest (5:1-4) and how these things are applied to Christ in far more excellent and distinct fashion than the regular levitical high priest. In doing so the author attempts to prove Christ's exalted and unique office as high priest.
The postpositive γάρ (for) at the beginning of 5:1 shows the connection between 4:15-16 and 5:1-10. Here the author further develops the idea of Christ's person and work as high priest who is not only sympathetic to those who are like Him in His humanity, whom He represents before the throne of God, but most of all as the sinless high priest and perfect sacrifice, rolled into one, who 'became the source of eternal salvation to all who obey him' (5:9). “For”, the author begins to argue,
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 (Heb. 5:1-4).
In this first four verse of Hebrews 5, we are supplied with the honorable designation, qualifications and functions of old covenant high priest, beginning with Aaron. As to his qualification, the high priest must be, first of all, chosen from among men (v.1a); and second of all, he must be appointed or called by God (vv.1b, 4b), but not assume the office for himself (v.4a). His functions are: (1) to act on behalf of men in relation to God (1b), particularly in offering gifts and sacrifices for his own sins and those of the people (v.3); and (2) to deal gently with 'the ignorant and wayward' (v.2), that is, those who 'ignorantly go astray.' These priestly qualifications and functions are set in various parts of the Old Testament, particularly in Exodus 29, Leviticus chapters 4, 8 and 9. The most significant chapter on the function of the high priest is Leviticus 16, where connection to the observance of the Day of Atonement is being made. The Day of Atonement is the time when Aaron, including all the high priests after him, enters the most Holy Place once a year to offer a bloody sacrifice for the sins of the people, after he himself has offered a sacrifice for his own sins.
All the above qualifications are met in the person and work of Christ for, first of all, He is a man, 'made like his brothers in every respect' (2:17); and second of all, He 'did not exalt himself to be made a high priest' (v.5a) but was appointed by God who said to him, “You are my Son, today I have begotten you” (v.5; cf. Ps.2:7) and “You are a priest forever, after the order of Melchizedek” (v.6; cf. Ps.110:4). The priestly functions above are also present in Christ in a far better way. First, although He was God's Son, 'he learned obedience through what he suffered' (v.8). What this means is that, as the great high priest of the new covenant He is perfect both in His being God and human. For 'in the days of his flesh' (v.7) He walked in complete obedience through temptation and suffering, especially through His ultimate sacrifice of death on the cross.
Throughout His earthly days Jesus Christ acted 'on behalf of men in relation to God' (v.2b) and He offered a 'once for all' sacrifice for sins, not for His own sin since He is without sin, so that in His death He 'became the source of eternal salvation of all who obey Him'. The words of Belgic Confession Article XXI capture the essence of what we confess about this truth, “We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of Melchizedek; and that He has presented Himself in our behalf before the Father, to appease His wrath by His full satisfaction, by offering Himself on the tree of the cross, and pouring out His precious blood to purge away our sins.” In contrast to the sacrifices made by the old covenant priests and high priests which 'cannot perfect the conscience of the worshiper' (9:9) and 'it is impossible for the blood of bulls and goats to take away sins' (10:4), Christ's bloody sacrifice, that is, His sacrificial substitutionary death, has secured eternal redemption for those who believe and are united in Him. Thus His sacrifice not only revealed the reality of the old covenant sacrifices but also repealed all those sacrifices 'once for all' (8:1-7, 13). That's how Christ's mediatorial work surpasses that of the old covenant priesthood.
Another high priestly function which Christ has fulfilled is His gentle dealing with those who are ignorantly wayward, even those who are beset by their weaknesses. In essence Hebrews 5:7 shows 'how Jesus came to be the compassionate high priest of our salvation.' Without being lost in the intricacies and long history of interpretation of verse 7, we will focus on answering the questions, 'What did Christ pray for and how did God answer him?' The text and its immediate context, as well as John 12:27-28 and 17:5 seem to indicate that Christ prays for God's will to be done in His sacrificial death, so that by His complete obedience unto death, God would glorify Him in His resurrection and subsequent ascension to heaven. God heard that prayer of Jesus for in His obedience (or reverence, v.7) God has exalted Him and given Him a title of honor, that is, to be an eternal high priest in the order of Melchizedek (cf. v.6, 10, which allude to Psalm 110).
The remaining question now is, 'How does this fact enables Christ to minister to those who are beset by weakness?' Here I want to bring the discussion on Jesus' effective intercessory ministry 'in the days of his flesh.' Both Psalm 22 and the Gospel accounts on Christ's passionate prayers are alluded in verse 7. What all these add up to is that, just as Christ, 'because of his reverence' (v.7) was heard by God in His prayer for His glorification after His suffering, God would also hear His high priestly prayers on behalf of His people. I think specifically of Christ's effective intercession on Peter's behalf in Luke 22:31-32, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers." Jesus' high priestly prayer in John 17 also comes to mind where He says, “I do not ask that you take them out of the world, but that you keep them from the evil one.” Now since Christ knows exactly our needs and struggles, and since He continues to intercede for us right in the throne of grace, how else can He not help those who are struggling and wavering? Thus He is far better than the earthly high priest for He not only sympathizes with His people, He works effectively in them so that when they approach God in prayer through Him and for His sake, they truly 'receive mercy and find grace to help in time of need' (4:16).
Conclusion
Jesus is our great high priest because He was divinely appointed by God. He is merciful because He knows what it means to be tempted and to endure suffering, even death on the cross. Not only that, He is also our powerful high priest who has overcome temptations and sufferings by His faithfulness and obedience to the will of His Father, even unto death. Jesus Christ, our great high priest is truly able to help us in times of need because He continually intercedes for us at the throne of grace, where the Father is seated, calling us to draw near to God in prayer. These thoughts are great incentives for us to persevere in the faith no matter how hard our situations are. We must therefore boldly approach God through our merciful mediator, for in Christ, our High Priest, we will surely find great help.
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