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 5:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,
I.Of what kind of beings the high priest must be.
He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies,
1.That man had sinned.
2.That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men.
3.That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour.
4.That every one shall now be welcome to God that comes to him by this his priest.
II.For whom every high priest is ordained:
For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.
III.For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.
1.That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates,
(1.)That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again.
(2.)That all we bring to God must go through the high priest's hands, as the great agent between God and man.
2.That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.
IV.How this high priest must be qualified, Heb 5:2.
1.He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.
2.He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.
V.How the high priest was to be called of God.
He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe,
1.The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable.
2.The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe,
(1.)God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors.
(2.)Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.
VI.How this is brought home and applied to Christ:
So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.
VII.The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person.
1.In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there.
2.Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us.
VIII.We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9.
1.The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe,
(1.)He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day.
(2.)Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body.
(3.)God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever.
(4.)Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name.
(5.)The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God!
(6.)Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.
2.The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc.
(1.)By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe,
[1.]The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not?
[2.]Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.
(2.)By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9.
[1.]Christ by his sufferings was consecrated to his office, consecrated by his own blood.
[2.]By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation.
[3.]Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation.
[4.]This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.
Historical interpretation
Six Centuries of Reception
12 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.
And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.” He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.
Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for "no one taketh this honour to himself, but he that is called of God."
He whom presently you scorn was once transcendent over even you. He who is presently human was incomposite. He remained what he was; what he was not he assumed. No “because” is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely, your salvation, yours who insult him and despise his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth which is human. Human and God blended; they became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man. He was begotten—yet he was already begotten—of a woman.
Then also there are other points: He is made Priest (he says) by Another and does not of Himself intrude into the office. This too is common, "And no man taketh this honor to himself, but he that is called of God as was Aaron."
Here again he conciliates them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. "He that sent Me is greater than I," and, "I came not of Myself."
The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord’s high priesthood.
Even under the law it was not an angel that was appointed to act as priest for human beings but a human being for human beings, with the same nature, affected by the same passions, understanding the weakness of nature, assigning pardon to the recalcitrant, offering a hand to sinners, treating what affects the neighbor as his own. This is the very reason he is appointed to offer sacrifices not for the people alone but also for himself.
The meaning of the word is that if Christ himself did not offer an unbloody sacrifice (for he offered his own body), then those priests who are deemed worthy by God and the high priest will offer an unbloody sacrifice from him. For this indicates, "forever." For he would not have said "forever" regarding the one-time sacrifice and offering made by God, but he refers to the present priests through whom Christ ministers and is ministered to, having also given them in the mystical supper the manner of such ministry.
"among men is appointed on behalf of men in things pertaining to God." Among men, he says, being appointed on behalf of men in things pertaining, he becomes in the things pertaining to God. And what are the things pertaining to God? He himself says, in order to offer both gifts and sacrifices for sins of the people.
"To deal gently." That is, to be sympathetic, to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided.
And for those going astray, he says, from the people.
"he himself is also surrounded by weakness." The simple interpretation, which I think is also the truer one, is this: that for this reason the high priest is gentle toward those who are ignorant; because he himself is subject to weakness; and knowing the measure of human weakness in himself, he also measures out mercy. Or the high priest differs from the people only in this, that he is gentle and shows sympathy toward those who go astray; since in other respects he too is perhaps subject to weakness like the many. By weakness he means sins, or afflictions and temptations.
But the phrase, "for sins," he clearly stated that he called weakness sin.
"And because of this, he is obligated," since he himself, he says, is under sin, and he must make the offering common for both his own and the sins for the people.
“To offer for sins.”The sacrifice concerning sins, he says, “And no one takes this honor upon himself.” He speaks of another characteristic of a priest, that he does not take it upon himself to approach the honor of the priesthood. This he also hinted at when he spoke of the priests of the Jews at that time, who were not priests by power, because they approached and had made the priesthood a service.
“just as Aaron.” For Aaron was often appointed high priest by God. For indeed, at the beginning, he was called by God through Moses and thus consecrated, not by himself taking the office (Ex. 28:1). And again, when the rod budded (Num. 17:8), it was shown that he was divinely appointed; and when fire consumed those who improperly intruded upon the priesthood. (Num. 16)
So also Christ did not glorify himself to become a high priest. He also says this: “Christ is the first high priest, that he did not enter into the priesthood from himself, but was ordained by the Father.” Therefore, showing in clear terms that he was a priest according to the custom of the priests, in other respects he indicates how much he ought to excel as God of men.
“but it was He who said to him.” He says, God having said this to him, ordained him as high priest,
“As he says also in another place.” The "And," as regards the sequence of the interpretation, is omitted.
"according to the order of Melchizedek." This one first offered an unbloody sacrifice to God, bread and wine.
"taken from among men." That is, being presented. If the one deals gently with those who are ignorant and going astray, how much more will the one who is both man and God deal gently with those who are ignorant and going astray? If this is understood, then the term "being taken" will be more readily accepted instead of "being set apart." As one of the men, and being taken from them as a priest, he says,
That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine.
The reason is that Christ also offered an unbloody sacrifice, for first He offered this, and then later His own body. For this reason, it is accordingly said that Christ is a high priest according to the order of Melchizedek.
He wants to show here that the New Testament is greater than the Old. And this he does by introducing a comparison from the priests. That one had priests taken from among men, but this one has Christ.
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Summary
Hebrews 5:4 articulates a foundational principle for legitimate spiritual authority, particularly within the priesthood: no individual may assume this esteemed office on their own initiative. Instead, the honor and responsibility of priesthood must originate from a divine summons, specifically referencing the precedent set by Aaron, who was directly appointed by God. This verse underscores God's sovereignty in choosing His servants and establishes the necessity of a divine call for those who minister in His name.
Context
Literary Context
This verse is situated within a broader theological argument in Hebrews (chapters 4-10) that meticulously compares and contrasts the Old Covenant Levitical priesthood with the superior high priesthood of Jesus Christ. Following a call to perseverance and a warning against unbelief (Hebrews 3:7-4:13), the author introduces Jesus as the great High Priest (Hebrews 4:14-16). Hebrews 5:1-4 then describes the general qualifications of a high priest from the Levitical tradition, emphasizing their human frailty and their role as mediators for sinful people. Verse 4 specifically highlights the source of priestly authority, setting the stage for the crucial point in Hebrews 5:5 that Christ Himself did not self-appoint but was called by God. This establishes a continuity of divine appointment while simultaneously preparing the reader for the radical superiority of Christ's priesthood.
Historical & Cultural Context
The audience of the book of Hebrews was likely Jewish Christians who were familiar with the intricate details of the Old Testament sacrificial system and the Aaronic priesthood. In ancient Israel, the priesthood was not a profession one chose; it was an inherited office within the tribe of Levi, specifically the lineage of Aaron. This hereditary system, while distinct from direct individual calling, still represented a divine ordination of a family line for a specific purpose, as established in the Mosaic Law. The concept of a divinely appointed leader was paramount, distinguishing legitimate religious authority from self-proclaimed prophets or cult leaders. The author's reference to Aaron would immediately resonate with his readers as the quintessential example of a priest whose authority was beyond human dispute, being directly established by God as recorded in Exodus 28.
Key Themes
The verse significantly contributes to several major themes in Hebrews. Central is the theme of Divine Appointment and Legitimacy, asserting that true spiritual authority, particularly in the sacred office of priesthood, must originate from God's sovereign choice, not human ambition. This principle establishes the Sanctity of the Priesthood, emphasizing that it is a holy office set apart by God Himself. It also implicitly highlights the theme of Humility in Service, as self-exaltation is explicitly rejected in favor of a humble response to God's call. Furthermore, the explicit mention of Aaron serves as a crucial Old Testament Precedent, grounding the New Covenant understanding of priesthood in the established divine patterns of the Old, while simultaneously preparing the way for the author to demonstrate how Christ fulfills and transcends these patterns in a superior way, as seen in Hebrews 7.
Exposition and Analysis
Key Word Analysis
This verb signifies to "take," "receive," or "get hold of." In this context, it carries the negative connotation of seizing or arrogating something to oneself without proper authorization. It implies an active, self-initiated appropriation of the "honour," which is precisely what the verse forbids.
This term denotes "value," "esteem," "dignity," or "the dignity itself." Here, "honour" refers specifically to the esteemed office and sacred dignity of the high priesthood. It is not merely a title but the inherent worth and authority associated with serving as a mediator between God and humanity. The verse emphasizes that this sacred dignity cannot be self-conferred.
Meaning "to call" (often aloud) or "to summon," this word is crucial. It signifies a divine summons or invitation, indicating that the initiative for assuming the priestly office comes entirely from God. It emphasizes that the legitimacy and authority of the priest are derived from God's sovereign choice and appointment, not from human desire, qualification, or election.
Verse Breakdown
"And no man taketh this honour unto himself"
This opening clause establishes a universal prohibition. It firmly declares that the esteemed office and inherent dignity of the priesthood (the "honour") cannot be seized or claimed by any individual based on their own will, ambition, or self-proclamation. The phrase "unto himself" underscores the self-serving nature of such an attempt, which is contrary to the divine nature of the calling.
"but he that is called of God, as [was] Aaron"
This contrasting clause provides the sole legitimate means by which one can enter the priesthood: through a divine calling. The passive voice "is called" emphasizes that God is the active agent in this process. The explicit reference to Aaron serves as the definitive Old Testament example, reminding the readers that Aaron's priesthood was not self-initiated but was a direct, specific appointment by God, as detailed in Exodus 28:1. This historical precedent validates the principle of divine authorization for all legitimate priestly service.
Literary Devices
The author of Hebrews skillfully employs several literary devices in this verse. Contrast is paramount, setting up a clear dichotomy between self-appointment ("no man taketh this honour unto himself") and divine appointment ("but he that is called of God"). This contrast highlights the illegitimacy of human ambition in spiritual matters versus the necessity of God's sovereign initiative. The verse also utilizes Allusion and Exemplum by referencing Aaron. Aaron serves as a powerful exemplar of a divinely appointed priest, a figure well-known to the Jewish Christian audience. This allusion to Aaron's specific calling (e.g., Exodus 28) grounds the abstract principle in concrete historical reality, lending weight and authority to the author's argument. The precise phrasing also demonstrates Conciseness, delivering a profound theological truth with remarkable brevity.
Theological and Thematic Connections
Hebrews 5:4 is a cornerstone for understanding the nature of legitimate spiritual authority, not just in the ancient priesthood but for all who serve in God's kingdom. It asserts the fundamental theological truth that God alone initiates and authorizes true ministry. This principle safeguards against human presumption, self-exaltation, and the dangers of ministry driven by personal ambition rather than divine commission. It emphasizes that service to God is a sacred trust, a privilege bestowed by divine grace, rather than a right to be claimed or earned. This divine initiative ensures that God's purposes, not human agendas, are fulfilled through His chosen instruments.
Reflection and Application
The principle articulated in Hebrews 5:4 remains profoundly relevant for believers today, extending beyond the specific context of the Aaronic priesthood to all forms of spiritual leadership and service within the church. It serves as a vital reminder that true ministry is rooted in a divine calling, not human aspiration or self-promotion. For those in leadership, it fosters humility and a continual reliance on God, recognizing that their authority and gifting are not inherent but bestowed. For the congregation, it provides a crucial criterion for discerning legitimate spiritual authority, encouraging discernment of those who genuinely serve out of a divine commission versus those who might be driven by personal ambition or worldly motives. Ultimately, it calls every believer to consider their own service: Is it a response to God's clear leading, or is it something we have "taken unto ourselves"?
Questions for Reflection
FAQ
Does this verse mean that only ordained clergy have a "call from God"?
Not exclusively. While Hebrews 5:4 specifically addresses the high priesthood, a unique office in the Old Covenant, its underlying principle of divine appointment has broader implications for all forms of spiritual service. In the New Testament, the concept of "calling" expands to encompass various ministries and gifts given by the Holy Spirit to all believers (e.g., 1 Corinthians 12:4-11). While formal ordination acknowledges and sets apart individuals for specific roles, the foundational truth is that all effective and legitimate service in God's kingdom originates from His initiative and empowerment, whether for a pastor, teacher, evangelist, or any member serving in their gifts. The verse primarily warns against self-appointed authority in sacred roles, emphasizing that God is the ultimate source of all true spiritual authority and gifting.
Christ-Centered Fulfillment
Hebrews 5:4, by establishing the absolute necessity of divine appointment for the priesthood, masterfully sets the stage for the author's subsequent argument concerning Jesus Christ. The verse's emphasis that "no man taketh this honour unto himself" directly anticipates and reinforces the legitimacy of Jesus' high priesthood. As the author immediately states in Hebrews 5:5, Christ "glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee." This demonstrates that Jesus' authority as High Priest was not self-proclaimed but divinely conferred, fulfilling the very criterion laid out in verse 4. Unlike the Aaronic priests who were appointed to serve a temporary system, Jesus was called by God into an eternal priesthood "after the order of Melchizedek" (Hebrews 5:6). This superior, eternal appointment, confirmed by God's own declaration (as seen in Psalm 110:4), highlights Jesus' unique qualifications and the ultimate efficacy of His priestly work. Thus, Hebrews 5:4 serves not only as a historical principle but as a crucial theological bridge, affirming that the Son of God Himself submitted to divine appointment, thereby validating His perfect and eternally effective mediation for humanity (Hebrews 7:24-25).