TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 4:11–16. His four-level outline is real structure in the source text, so it is rendered as structure.
In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.
I.Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe,
1.The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven.
2.The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.
II.Here we have proper and powerful motives to make the advice effectual, which are drawn,
1.From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.
2.From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said,
(1.)That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zōn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, Pe1 1:24, Pe1 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zac 1:5, Zac 1:6.
(2.)It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (Co2 10:4, Co2 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof.
(3.)It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin.
(4.)It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.
3.From the perfections of the Lord Jesus Christ, both of his person and office.
(1.)His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.
(2.)We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.
[1.]What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,
[2.]How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, Ti2 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.
Historical interpretation
Eight Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The greatest possible likeness to the Logos, the hope of being established fully as adopted sons of the Father—this is our goal, a sonship that constantly glorifies the Father through “the great high priest” who deigned to call us “brothers” and “fellow heirs.”
You will ascertain a right understanding of this Scripture and others if in Christ you are fond of learning and you rise above learning “through a mirror” and “in an enigma,” desiring to rush to him who calls. And you will approach knowing “face to face,” as friends of your Father and teacher in heaven. For friends learn not through enigmas but by what is seen or by wisdom stripped of sounds, speech, symbols and types, attending to the nature of things perceived and the beauty of truth. If you believe that Paul was caught up to the third heaven and was caught up in paradise and heard what cannot be expressed, which no one may utter, you will then know the unexpressed things which were revealed to Paul when he descended from the third heaven. At once you will know more and greater things, after the revealing and descent, if you take up the cross and follow after Jesus, in whom we have a great high priest who has passed through the heavens. And you yourselves will pass through the heavens if you do not fail to follow him, rising above not only the earth and the mysteries of earth, but also heaven and its mysteries. For in God there are many greater things treasured up than these visions, which no bodily nature can attain unless it first is set free from all that is corporeal. For I am persuaded that God has stored up and keeps for himself many greater things than these, which the sun and moon and company of stars and even the holy angels know of, which God made by wind and flame of fire. He has done this so that he may reveal them, when all creation is set free from slavery to the enemy and obtains the glorious freedom of the children of God.
I think that the saints, as they depart from this life, will remain in some place situated on the earth that the divine scripture calls “paradise.” This will be a place of instruction and, so to speak, a lecture room or school for souls, in which they may be taught about all that they had seen on earth. They may also receive some indications of what is to follow in the future, just as … in this life they had obtained certain indications of the future, seen indeed “through a glass darkly” and truly “in part,” which are revealed more clearly and brightly to the saints in their proper times and places. If any are “pure in heart” and of unpolluted mind and well-trained understanding, they will make swifter progress and quickly ascend to the region of the air until they reach the kingdom of the heavens, passing through the series of those “rooms,” if I may so call them, which the Greeks have termed spheres, that is, globes, but which the divine Scripture calls heavens. In each of these they will first observe all that happens there and then learn the reason why it happens; and thus they will proceed in order through each stage, following him who has “passed through the heavens, Jesus the Son of God,” and who has said, “I desire that they also may be with me where I am.” Further, he alludes to this diversity of places when he says, “In my Father’s house are many rooms.” He himself, however, is everywhere and runs through all things. And we are no longer to think of him as being confined within those narrow limits in which he once lived for our sakes, that is, in that circumscribed condition which was his when he dwelt on earth among humans in a body like ours, so that it was then possible to think of him as being enclosed in some one place.
For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, "who hath entered into the heavens"
These things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the Son of God." Because he added it, for this reason he went on, "For we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore he said above, "In that He hath suffered Himself being tempted, He is able to succor them which are tempted." See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also are going now, or rather even a more rugged one. For He had experience of all human sufferings.
He had said above "There is no creature that is not manifest in His sight," intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying (ver. 14), "Having then a great High Priest, that is passed into the heavens": and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He Christ did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these charges, saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, Acts xxi. 28); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.
But he attributes not all to the Priest, but requires also what is to come from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" or "confession". What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of our hopes, let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that our good things are deferred. For our High Priest also is Great.
In what has been commented on before, he made the comparison of the different kinds of rest and brought out that the rest promised to us is better than that pledged to Jews: to them he pledged the land of promise, whereas to us heaven. Here on the other hand he now develops the contrast of high priesthood and brings out that the high priesthood according to the order of Melchizedek is far better and greater than the levitical kind. Adopting once again exhortatory mode, he makes the comparison lest he seem to those still embracing the way of life according to the law to be hostile to the law and not rather defending the truth.… The apostolic verses also teach us this: they present him as having passed through the heavens, whereas the divinity of Christ the Lord has an uncircumscribed nature, is present everywhere and is near to everyone. The Lord himself also taught us this, “No one has ascended to heaven except the one who descended from heaven, the Son of man, who is in heaven.” Though being here below and conversing with human beings, he claimed also to be on high. It is therefore necessary for us to realize that some names are appropriate to the divinity, some to the incarnation.
Therefore, let us not be subjected to those tremendous punishments, since we have a great high priest, let us hold fast our profession, that is, let us not abandon the faith which is in Him, but let us firmly hold it within ourselves. What is it, then? Who has passed through the heavens? He is not, he says, like Moses who could not enter the land of promise, nor did he introduce the people, but Christ has also passed through the heavens and sits on the throne of the Father; therefore, He can also introduce us. He calls Himself a priest because He offered Himself as a victim to God the Father. For it is proper for a priest to offer sacrifices for the people.
"For we do not have a high priest." Let us therefore hold fast our profession and faith in Him: For we do not have a high priest who cannot have compassion with the feeling of our infirmities. He knows, he says, that because of many afflictions you are weak and feeble: therefore He can sympathize with us.
For He was tempted and afflicted in all things just as we are. He suffered persecution and was mocked and spat upon, and finally was even crucified. Yet He, having suffered these things, did not sin. By saying this, He signifies that they have fallen into sin because of afflictions, in that they have been overly weakened and frail.
He proves in two ways that He has compassion with the feeling of our infirmities. In one way, because he is great and powerful, as the Son of God and God; in another way, because he himself, as a man, suffered and has experience of afflictions, and of the weakness that follows the flesh. And because of both of these, he will certainly be sympathetic to our weaknesses.
"yet without sin." Because he did not sin, he suffered, saying that he was enduring this punishment.
"Let us therefore come with confidence." Let us approach, He says, to the throne of His Father, in which He sits. With confidence, or not hesitating in faith, or because He has overcome the world. Therefore, it is evident that He will also conquer those who now afflict us. Or because the throne is not now a throne of judgment, but of grace: therefore, approach even if you are a sinner.
"to the throne of grace." The throne of grace refers to the royal throne, of which David says: "The Lord said to my Lord, 'Sit at my right hand.'" (Ps. 110:1)For the throne is now the throne of grace, not of judgment. Therefore, with confidence, he says.
"that we may receive mercy and find grace to help in time of need." He rightly says: to help in time. If now, he says, you approach, you will receive grace and mercy; for you approach at the right time; but if you approach then, it will not be so, for it will be an untimely approach. For where there will be completion, then there will arise for judgment.
"to help in time." For whoever now approaches receives mercy and grace, because the approach and request for help is timely and appropriate: just as in judgment, the approach for help is demanding. For then it will not provide help out of grace as it does now, but judgment.
Continue studying Hebrews 4:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Hebrews 4:14 serves as a pivotal declaration, establishing Jesus Christ as the supreme and eternal High Priest who has ascended into the very presence of God in heaven. This profound truth forms the theological bedrock for the epistle's subsequent arguments regarding Christ's superior priesthood and His unique ability to mediate between God and humanity, thereby providing an unshakeable foundation for believers to confidently maintain their confession of faith.
Context
Literary Context
This verse marks a significant transition in the Epistle to the Hebrews. It immediately follows a solemn warning against unbelief and disobedience, urging believers to strive to enter God's rest, a rest that remains available through faith (Hebrews 4:1-11). The preceding verses also powerfully describe the living, active, and discerning nature of God's word, which penetrates to the deepest parts of human existence, exposing all thoughts and intentions before the all-knowing God (Hebrews 4:12-13). Against this backdrop of divine scrutiny and the imperative of perseverance, the author introduces Jesus as the ultimate assurance and mediator. The identification of Jesus as a "great high priest" in Hebrews 4:14 sets the stage for the extensive theological exposition on Christ's superior priesthood that dominates the remainder of the epistle, particularly from Hebrews 5 through Hebrews 10.
Historical & Cultural Context
The original audience of the Epistle to the Hebrews was likely Jewish Christians, deeply familiar with the Old Testament sacrificial system and the Levitical priesthood. For centuries, the high priest played a crucial role in Israel's worship, serving as the sole mediator who, once a year on the Day of Atonement, entered the Most Holy Place (the Holy of Holies) to offer sacrifices for the sins of the people (Leviticus 16). This ritual was central to their understanding of access to God and the forgiveness of sins. The Tabernacle, and later the Temple, served as the earthly dwelling place of God's presence. The author of Hebrews systematically demonstrates that Jesus Christ fulfills and supersedes this entire system. By identifying Jesus as a high priest who has "passed into the heavens," the author directly contrasts Him with the earthly, temporary, and imperfect Levitical priests and their sanctuary, establishing Jesus' ministry as infinitely superior and eternal.
Key Themes
Hebrews 4:14 encapsulates several foundational themes of the epistle. Foremost is the Superiority of Christ, particularly His High Priesthood, which is elevated above the Old Covenant priesthood. The phrase "great high priest" immediately signals His unique status and effectiveness. His ascension, described as having "passed into the heavens," underscores the theme of the Heavenly Sanctuary, where Christ ministers in the true, divine presence of God, not in an earthly copy (Hebrews 8:1-2). This heavenly ministry is inextricably linked to His Divine Identity as "Jesus the Son of God," affirming His unique qualification to mediate. Finally, the verse issues an urgent Exhortation to Perseverance, urging believers to "hold fast [our] profession," which is a recurring call throughout Hebrews for steadfastness in faith despite trials and temptations (Hebrews 3:6 and Hebrews 10:23).
Exposition and Analysis
Key Word Analysis
This term refers to the chief priest, the highest office in the Levitical priesthood. In the context of Hebrews, it is used typically of Christ, signifying His supreme priestly role. The addition of "great" (G3173, mégas) further emphasizes His unparalleled dignity, authority, and effectiveness, far surpassing any earthly high priest.
Meaning "to traverse" or "to go through." This verb denotes a decisive and completed action of movement. When applied to Jesus, it signifies His triumphant entry into the heavenly realm, having completed His earthly work of atonement. It implies not merely a casual visit but a permanent, authoritative passage into the divine presence.
Meaning "acknowledgment" or "confession." This word refers to the public declaration of one's faith and allegiance, specifically to Jesus Christ as Lord and Savior. It encompasses both the initial confession of faith and the ongoing adherence to that truth in word and deed, especially in the face of opposition or temptation.
Verse Breakdown
"Seeing then that we have a great high priest"
The opening phrase, "Seeing then" (G3767, oûn), serves as a logical conclusion or transition from the preceding warnings and truths. It introduces the foundational reason for the subsequent exhortation. The declaration "we have a great high priest" immediately establishes Jesus' central role and supreme authority. The term "great" (G3173, mégas) elevates Him far above the Levitical high priests, indicating His unique and unparalleled qualifications and effectiveness in mediating for humanity. The emphasis is on the possession of such a priest – a source of immense comfort and confidence for believers.
"that is passed into the heavens"
This clause describes the nature and location of Jesus' priestly ministry. "Passed into" (G1330, diérchomai) signifies His triumphant ascension and entry into the heavenly sanctuary, the very presence of God (G3772, ouranós). Unlike the earthly high priest who entered a physical tabernacle or temple, Jesus entered the ultimate, true sanctuary. This implies the completion of His atoning work on earth and His ongoing intercession from a position of divine authority and proximity to God.
"Jesus the Son of God"
This is a crucial identification of the "great high priest." Naming Him "Jesus" (G2424, Iēsoûs) grounds His divine office in His historical, incarnate reality, emphasizing His humanity and His experience of human suffering. Simultaneously, identifying Him as "the Son of God" (G5207, huiós and G2316, theós) unequivocally affirms His divine nature, His unique relationship with the Father, and His inherent authority and qualification to serve as the ultimate mediator. This dual identity (fully human, fully divine) is essential for His priestly efficacy.
"let us hold fast [our] profession"
This concluding clause is an urgent and direct exhortation to the readers. "Let us hold fast" (G2902, kratéō) is a strong imperative, meaning to seize or retain firmly, to cling to. "Our profession" (G3671, homología) refers to the public confession of faith in Jesus Christ, the core tenets of Christian belief, and the allegiance to Him as Lord. Given the context of potential apostasy and persecution faced by the audience, this command is a call to steadfastness, perseverance, and unwavering commitment to the truth they have embraced.
Literary Devices
The author of Hebrews masterfully employs several literary devices in Hebrews 4:14. Contrast is foundational, subtly but powerfully established between the earthly, temporary Levitical priesthood and the heavenly, eternal priesthood of Jesus. The mention of Jesus having "passed into the heavens" immediately evokes the limited, annual entry of the Old Testament high priest into the earthly Holy of Holies, thereby highlighting Jesus' superior access and ministry. The use of the Appellation "great high priest" functions as a title that immediately conveys Jesus' supreme authority and dignity, setting Him apart from all others. Furthermore, the phrase "Jesus the Son of God" is a powerful Christological Affirmation, emphasizing His unique divine-human identity which is essential for His mediatorial role. Finally, the verse concludes with a direct Exhortation ("let us hold fast [our] profession"), transforming a theological declaration into a practical call to action, thereby making the truth immediately relevant and demanding a response from the readers.
Theological and Thematic Connections
Hebrews 4:14 is a cornerstone for understanding the unique and superior nature of Christ's high priesthood, a central theme of the entire epistle. It establishes that Jesus, by virtue of His divine Sonship and His ascension into the heavenly sanctuary, serves as the ultimate and eternally effective mediator between God and humanity. Unlike the Old Covenant priests whose ministry was limited by death and human imperfection, Jesus offers a perfect, once-for-all sacrifice and continually intercedes for His people from a position of ultimate authority and intimacy with God. This truth provides the ultimate basis for the believer's confidence and perseverance, assuring them of secure access to God's grace and mercy.
Reflection and Application
The profound truth that we "have a great high priest, that is passed into the heavens, Jesus the Son of God" should fill every believer with immense comfort, unwavering confidence, and a renewed sense of purpose. This verse reminds us that our faith is not grounded in an abstract concept or a distant deity, but in a living, ascended Savior who is both fully God and fully human. He understands our weaknesses, having been tempted in every way, yet without sin (Hebrews 4:15), and He stands as our advocate in the very presence of God. Because of His supreme office and His perfect work, we are exhorted to "hold fast our profession." This is not a passive holding, but an active, tenacious grip on the truth of Christ, especially when faced with doubts, trials, or the allure of worldly distractions. Our perseverance is not based on our strength, but on the strength of our High Priest, who guarantees our access and sustains our faith. This truth empowers us to live boldly, confessing Christ openly, and drawing near to God's throne of grace with confidence to receive mercy and find grace to help in time of need (Hebrews 4:16).
Questions for Reflection
FAQ
Why is Jesus called a "great high priest" in this verse?
Jesus is called a "great high priest" to emphasize His unparalleled superiority and unique qualifications compared to the Levitical high priests of the Old Testament. While earthly high priests were limited by their humanity, sinfulness, and mortality, Jesus is divine ("the Son of God") and perfectly sinless. His priesthood is not temporary but eternal, and His sacrifice was not a repeated offering but a perfect, once-for-all atonement. The term "great" signifies His supreme authority, dignity, and effectiveness in mediating between God and humanity, providing a far more excellent and lasting covenant than the one established through Moses (Hebrews 8:6).
What does it mean that Jesus "passed into the heavens"?
This phrase refers to Jesus' ascension into heaven after His resurrection, signifying His triumphant entry into the very presence of God the Father. Unlike the earthly high priest who entered the Holy of Holies in the Tabernacle or Temple, Jesus entered the true, heavenly sanctuary. This means His priestly ministry is now conducted from a position of ultimate authority and intimacy with God. It indicates that His atoning work on the cross is complete and fully accepted by God, and He now lives to intercede for believers, ensuring their continuous access to God's grace and mercy (Hebrews 7:25).
What is "our profession" that we are called to "hold fast"?
"Our profession" (Greek: homología) refers to our public confession or acknowledgment of faith in Jesus Christ. This encompasses the foundational truths of Christianity—that Jesus is the Son of God, that He died for our sins, and that He rose again—and our personal commitment and allegiance to Him as Lord and Savior. To "hold fast" (Greek: kratéō) means to cling firmly to, to maintain steadfastly, and to persevere in this confession. In the context of Hebrews, it is an exhortation to remain faithful to Christ despite persecution, temptation, or the temptation to revert to old ways, knowing that our High Priest is in heaven interceding for us and empowering our endurance (Hebrews 10:23).
Christ-Centered Fulfillment
Hebrews 4:14 presents Jesus Christ as the ultimate fulfillment of the Old Testament high priestly office, transcending and perfecting all that came before. The Levitical priesthood, with its earthly tabernacle and repeated sacrifices, served as a shadow pointing to the reality found in Christ (Hebrews 8:5). Jesus, as our "great high priest," fulfills the prophetic longing for a priest "after the order of Melchizedek" (Hebrews 7:17), a priesthood superior to Aaron's because it is eternal and not dependent on lineage or mortality. His act of "passing into the heavens" signifies His ascension to God's right hand, establishing His ministry in the true, heavenly sanctuary, where He continually intercedes for His people (Romans 8:34). This heavenly intercession is the culmination of His perfect, once-for-all sacrifice on the cross, which effectively atoned for sin, unlike the repeated animal sacrifices that could never fully take away sins (Hebrews 10:4 and Hebrews 10:12). Thus, Jesus, the divine "Son of God" who also experienced humanity's trials (Hebrews 4:15), is the perfect and final mediator, providing believers with confident and direct access to the throne of grace (Hebrews 4:16), thereby fulfilling God's redemptive plan in its entirety.