Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins. He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people. 

No one takes this honor upon himself; he must be called by God, just as Aaron was. So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, 

“You are my Son; today I have become your Father” (Heb. 5:1-5).

Chapter 5 begins the longest section in the book of Hebrews and goes all the way through chapter 10, verse 39. The subject of this entire section is the high priestly work of Christ. From both a practical and doctrinal viewpoint, this section is one of the most important in the entire book of Hebrews. It is also one of the most misunderstood passages among sincere Christians. The Roman Catholics and many Anglicans (Episcopalians) grossly ignore or confuse the wonder and glory of Christ’s work as high priest by having their leaders assume they are priests capable of being mediators between God and sinners. Arminians falsely assume that the priestly work of Christ is equally on behalf of all men without exception. Most fundamentalists, including the Plymouth Brethren, insist the priestly work of Christ does not begin until his ascension. This limits the high priestly work to intercession, but it is quite clear that the primary work of the high priest in the old covenant was to offer sacrifice. It is just as clear in the New Testament that Christ’s high priestly work includes sacrifice as well as intercession. 

The Arminian has no place to put the atoning work of Christ on the cross. All agree it was not his work as prophet or his work as king that made atonement for sin. However, if we put the sacrificial work of the atonement under the office of priest we are well on our way to particular redemption. In order to hold on to universal atonement, the Arminian reduces the priestly work of Christ to be limited to intercession. In this way, Christ’s priestly work does not begin until he ascends to heaven and is seated on his throne. However, to hold that view these people must flat out deny the specific words of Christ when he said, “I pray not for the world” (John 17:9). It is abundantly clear that Christ does not act in the place of the non-elect in either his office of prophet or his office of priest. The writer of Hebrews has already mentioned the high priestly work of Christ three times. It is clear from these texts that the priestly work of Christ included reconciliation as well as intercession just as it included both propitiation and expiation. 

For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people (Heb. 2:17).

Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess (Heb. 3:1).

Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need (Heb. 4:14-16).

Our Lord is glorious in both his person and in his work. It is the awesome glory of his person that gives his redemptive work the honor and dignity that it deserves. 

…let us note that the Lord Jesus is designed a “great High Priest.” This word at once emphasizes His excellency and pre-eminency. Never was there, never can there be another, possessed of such dignity and glory. The “greatness” of our High Priest arises, First, from the dignity of His person: He is not only Son of man, but Son of God (Heb. 4:14). Second, from the purity of His nature: He is “without sin” (Heb. 4:15), “holy,” (Heb. 7:26). Third, from the eminency of His order: that of Melchizedek (Heb. 5:6). Fourth, from the solemnity of his ordination: “with an oath” (Heb. 7:20, 21)—none other was. Fifth, from the excellency of His sacrifice: “Himself, without spot” (Heb. 9:14). Sixth, from the perfection of His administration (Heb. 7:11, 25)—He has satisfied divine justice, procured Divine favor, given access to the Throne of Grace, secured eternal redemption. Seventh, from the perpetuity of His office: it is untransferable and eternal (Heb. 7:24). From these we may the better perceive the blasphemous arrogance of the Italian pope, who styles himself “pontifex maximus”—the greatest high priest.^[1]

It is interesting to follow biblical arguments and note how logically they are framed. The Holy Spirit knows how to think and how to express the truth. He does not begin his list of comparisons between the old and the new with Moses and Aaron. That would immediately have offended the Jews. The writer starts with angels and talks about a mediator who is holy, acceptable to God, has a heart of compassion for sinners and is just the mediator we need in every way. The writer of Hebrews begins chapter 5 with a description of the high priest’s nature and work.

Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins. He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people. 

No one takes this honor upon himself; he must be called by God, just as Aaron was (Heb. 5:1-4).

These verses give a summary of the qualifications of the Levitical high priests. Our Lord fulfilled every one of these qualifications. First of all, the high priest had to be “selected from among men.” That means he had to be part of the human family, a true part of Adam’s race. An angel could not be a priest, let alone be the high priest. A high priest must partake of the nature of those on whose behalf he acts. He must be a kinsman of those he represents. Second, the high priest did not act as a private individual, but as a public official: “is appointed to represent them.” He acted as an appointed representative of sinners. Third, when he approached God he did not come empty handed. He brought “sacrifices … for sins.” Fourth, the high priest must realize that he himself was a sinner and needed grace. He had to be able to give hope and comfort to those of his fellow sinners to whom he ministered (verses 2, 3). 

Our new covenant high priest was not in any sense a sinner as was Aaron, and part of this particular requirement did not apply to him. The need to be able to sympathize did apply to Christ, and his ability to sympathize with us grew out of his becoming one with us in our humanity. He was tempted in the same way we are tempted, but he never yielded to any temptation. Fifth, he did not presumptuously “decide to be a high priest” by his own choice but was chosen and approved by God (verse 4). Let us look at each of these five things more closely.

The first thing is an emphasis on his humanity. “Every high priest selected from among men…”

An angel would be no fitting priest to act on behalf of men, for he possesses not their nature, is not subject to their temptations, and has no experimental acquaintance with their sufferings; therefore is he unsuited to act on their behalf: therefore is he incapable of having “compassion” upon them, for the motive-spring of all real intercession is heart-felt sympathy. Thus, the primary qualification of a priest is that he must be personally related to, possess the same nature as, those for whose welfare he interposes. 

… “It was necessary for Christ to become 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” (John Calvin).^[2]

If the Son of God had never become man, He could never have been a priest or performed any priestly functions. He could have taught us about his Father and instructed us in the just requirement of the Law, but he would never have been able to offer that sacrifice for the sins of His people which divine justice required. It was essential that “God became flesh and dwelt among us” if an eternal salvation was to be secured for God’s elect. 

The phrase, “is appointed to represent them” in verse one is important. It shows that the high priest was “appointed by God” for his office. He did not take a series of psychological tests to see if he had certain talents and a correct psychological make-up; he did not one day “feel led of the Lord” to make the high priestly work his calling. No, no, God personally chose, appointed, called and equipped the high priest for his work. The reason why, and the purpose for which, the high priest was selected “from among men” is so that he might transact on behalf of others, or more accurately, in the stead of others. 

The application of the words, “is appointed to represent them” to our new covenant high priest demonstrates the person and work of Christ. He not only became man, he received appointment from God to act on behalf of, in the stead of, men. He came to do the Father’s will, “Here I am, I have come to do your will” (Heb. 10:9). This text not only announces the commission he received from God, it also asserts his readiness to discharge it. The will of God for Christ was the cross. He was born for the express purpose of dying. Our Lord was the only person who was ever born in order that he might die. We were born to live, but he was born to die. He came to do what needed to be done and no one but he could do it if there was to be a gospel to preach. He came to do what no man could do—satisfy the claims of divine justice, procure the divine favor. 

Pink correctly notes in passing what the Holy Spirit specifically says, “‘ordained for men,’ not mankind in general, but that people whom God had given Him—just as Aaron, the typical high priest, confessed not the sins of the Canaanites or Amalekites over the head of the goat, but those of Israel only.”^[3]

“In things pertaining to God,” that is, in meeting the requirements of His holiness. The activities of the priests have God for their object: it is His character, His claims, His glory which are in view. In their application to Christ these words, “in things pertaining to God” distinguishes our Lord’s priesthood from His other offices. As a prophet, He reveals to us the mind and will of God. As the King, He subdues us to Himself, rules over and defends us. But the object of His priesthood is not us, but God.^[4] 

We must always remember the difference between a prophet and a priest. A prophet represents God to men and a priest represents men to God.

The truth of Christ’s humanity is not stressed as much as it should be. There is the tendency to get so involved in defending the truth of the deity of Christ that we neglect his humanity. It is just as vital that Christ be the son of Mary as it is that he be the Son of God. The following is a short excerpt from an excellent message which was on the internet on the humanity of Christ. 

The ramifications of this truth [humanity of Christ] are many. For example: Christ’s two natures can be distinguished but not separated.

Christ became something He never was before while never ceasing to be what he always was.

Christ has only one personality.

Christ’s humanity never had an independent existence.

Christ is not able to sin, any more than God can sin.

Christ’s humanity is not independent of His deity.

Christ never does anything ‘as man’ or ‘as God’ – He acts as Christ, who is God manifest in flesh. 

After coming to earth at Bethlehem, Christ could no longer act solely ‘as God.’ Nor did He experience thirst and weariness solely ‘as man.’ He cannot act as man without being God – He cannot act as God without being man. The Lord said “I am thirsty” not “my human nature is thirsty.” He said “I forgive” not “my divine nature forgives you.” It is vital never to divide the Lord Jesus in a way that Scripture does not allow.^[5]

“… to offer gifts and sacrifice for sins” (Heb. 5:1b). This statement emphasizes an important fact that is not emphasized enough today. Christ offers himself to the Father before he is presented to sinners. This text shows that the sacrificial death of Christ was a priestly act. He offered something to God. He offered himself. He lay down his life in a conscious act of sacrifice for sins. This was not the work of a prophet or a king; it was the work of a priest. At Calvary the Lord Jesus was not only the sacrifice, the Lamb of God bearing judgment, but he was also the priest officiating at the altar. Our Lord offered his sinless life on the altar of his absolute deity and accomplished a perfect redemption for us poor sinners. Later, the writer will emphasize the necessity of Christ having an offering to give to God. “For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer” (Heb. 8:3). Hebrews 9:14 tells us that our Lord “offered himself without blemish to God.” 

God gave his son up to the cross. It was the Father who put Christ on the cross. It was the Father’s plan to have Christ die, and it was the Father’s sovereign control that engineered the cross from beginning to end. No event was ever planned and executed as carefully as the death of Christ was planned and executed by the triune God. However, the Son of God readily agreed to “do the Father’s will.” Pink said it well: 

Christ on the Cross was far more than a willing victim passively enduring the stroke of Divine judgment. He was there performing a work, nor did He cease until He cried in triumph, “It is finished.” He “loved the Church and gave Himself for it” (Eph. 5:25). He “laid down His life” for the sheep (John 10:11, 18)—which is the predicate of an active agent. He “poured out His soul unto death” (Isa. 53:12).^[6]

Hebrews 5:2 emphasizes that compassion is one of the sure results that will be evident in a true high priest. This same mark of compassion will be seen in anyone who has truly been called and ordained by God to function as a church leader. “He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.” The ignorant may be described as those who sin because they simply do not know any better. Their problem is ignorance of the truth. They may be new or untaught believers. Those who have “going astray” may be those who know better but deliberately choose to go their own way. Regardless of which it is the true minister of Christ feels compassion. He never excuses sin in any way, but he feels true sympathy. If the only feeling a leader feels when someone under his care goes astray is anger, that leader is a false shepherd. 

1 Samuel 1:9-14 records the miserable failure of Eli the priest. When poor Hannah was “in bitterness of soul,” and while she was in prayer, weeping before the Lord, “her lips were moving, but her voice was not heard,” Eli thought that she was drunken, and spoke roughly to her. Thus, instead of sympathizing with her sorrows, instead of making intercession for her, he cruelly misjudged her. It is a strange anomaly, but it seems that the more doctrinally orthodox people become, the more they lose compassion. They become more interested in protecting the image of the institution than they do in helping poor sinners. 

“This compassionate, loving, gentle, all-considerate and tender regard for the sinner can exist in perfection only in a sinless one. This appears at first sight paradoxical; for we expect the perfect man to be the severest judge. And with regard to sin, this is doubtless true. God charges even His angels with folly. He beholds sin where we do not discover it. And Jesus, the Holy One of Israel, like the Father, has eyes like a flame of fire, and discerns everything that is contrary to God’s mind and will. But with regard to the sinner, Jesus, by virtue of His perfect holiness, is the most merciful, compassionate, and considerate Judge. For we, not taking a deep and keen view of sin, that central essential evil which exists in all men, and manifests itself in various ways and degrees, are not able to form a just estimate of men’s comparative guilt and blameworthiness. Nay, our very sins make us more impatient and severe with regard to the sins of others. Our vanity finds the vanity of others intolerable, our pride finds the pride of others excessive. Blind to the guilt of our own peculiar sins, we are shocked with another’s sins, different indeed from ours, but not less offensive to God, or pernicious in its tendencies. Again, the greater the knowledge of Divine love and pardon, the stronger faith in the Divine mercy and renewing grace, the more hopeful and the more lenient will be our view of sinners. And finally the more we possess of the spirit and heart of the Shepherd, the Physician, the Father, the deeper will be our compassion on the ignorant and wayward.^[7]

One of the inconsistencies that amazes me is how clearly the Scriptures teach that Christ “loves the sinner but hates his sin.” I am aware this truth has been greatly misused, and it usually winds up in a distorted “half-truth” form, but it is nonetheless a biblical fact that Jesus was perfectly clear in his hatred of sin and at the same time was tender and compassionate to the sinner. If you can’t fit that into your theology, you need to revise your theology. Despite how holy he was Jesus still often revealed less shock toward the drunkard and profligate than the respectable, selfish, and ungodly religionists. I hate to say it, but I have met many Reformed elders who exhibit most of the characteristics of the Pharisees in the New Testament. They view biblical compassion as a form of compromise. Jesus looked upon sin as the greatest and most fearful evil, and at the same time he saw the sinner as poor, lost, and helpless. He saw the just destruction of Jerusalem at the door, but still wept over its coming destruction. Hyper-Calvinism is always stingy with the love of God. It is far better at condemning than it is at reconciliation. It knows how to preach wrath but stumbles and gets tongue-tied with the love of God.

Hymn writer Frank Graeff got it pretty close.

Does Jesus care when my heart is pained

Too deeply for mirth or song;
As the burdens press, and the cares distress,

And the way grows weary and long?

Refrain:
Oh, yes, He cares, I know He cares!

His heart is touched with my grief;

When the days are weary, the long nights dreary,

I know my Savior cares.

Does Jesus care when my way is dark

With a nameless dread and fear?

As the daylight fades into deep night shades,

Does He care enough to be near?

Does Jesus care when I’ve tried and failed

To resist some temptation strong;

When for my deep grief there is no relief,

Though my tears flow all the night long?

Does Jesus care when I’ve said “goodbye”

To the dearest on earth to me,

And my sad heart aches till it nearly breaks—

Is it aught to Him? Does He see?

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