Hebrews 5:9 Komentář

In this chapter the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestly office in general (Heb 5:1-3). II. The proper and regular call there must be to this office (Heb 5:4-6). III. The requisite qualifications for the work (Heb 5:7-9). IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec (Heb 5:6, Heb 5:7, Heb 5:10). V. He reproves the Hebrews, that they had not made those improvements in knowledge which might have made them capable of looking into the more abstruse and mysterious parts of scripture (Heb 5:11-14).

INTRODUCTION TO HEBREWS 5 The apostle having made mention of Christ as an high priest, in the preceding chapter, proceeds in this to give an account of an high priest, and applies the character of him to Christ; and shows that he is of another order of priesthood than that of Aaron, even of the order of Melchisedec; of whom he could say many things, but the Hebrews were dull of hearing them; which leads him to blame them for their rudeness, and non-proficience. The description of the high priest is taken from his relation to men, separation from them, and ordination for them; from his oblation of their gifts and sacrifices; from his sympathy with them, and from his call of God, Heb 5:1 all which are accommodated to Christ; as his vocation of God, Heb 5:5 confirmed by two testimonies out of Psa 2:7 his being a man, and having infirmities, though sinless ones, and his sympathy with men, and compassion on them, Heb 5:7 his obedience and sufferings, and the oblation of himself, whereby he became the author of salvation to his people, which is the main thing in his priesthood, Heb 5:8 and which was not of the order of Aaron, though in some things there was an agreement with it, but of the order of Melchizedek, Heb 5:10 of whom the apostle could say many surprising things; but these Hebrews were dull of apprehension, and incapable of receiving them, Heb 5:11. And then he proceeds to blame them for their dulness, which he aggravates by the time they had been in the school of Christ, when it might have been expected they would have been teachers of others; by their being yet scholars, and of the lowest class, who had need to be taught the first rudiments of the Christian religion; yea, by their being as babes that stood in need of milk, and could not bear meat, Heb 5:12. And then follows a description both of babes, and of adult persons; such as are unskilful in the word of righteousness are babes, and use milk; but those who exercise their spiritual senses, to discern between good and bad doctrine, are adult, and can digest strong meat, Heb 5:13.

And being made perfect,.... In his obedience, through sufferings; having completed his obedience, gone through his sufferings, and finished his sacrifice, and being perfectly glorified in heaven: he became the author of eternal salvation unto all them that obey him; the salvation Christ is the author of is "eternal"; it was resolved upon from eternity, and contrived in it; it was secured in the everlasting covenant, in which not only a Saviour was provided, but blessings both of grace and glory: and it is to eternity; and stands distinguished from a temporal salvation, and is opposed to eternal damnation; it is the salvation of the soul, which is immortal; and it takes in both grace and glory, which are of a durable nature; and the continuance of it is owing to the abiding and lasting virtue of Christ's person, blood, and righteousness: and Christ is the cause or author of this salvation, by his obedience and sufferings; by obeying the precept, and bearing the penalty of the law; by the price of his blood, and by the power of his arm; by his death and by his life; by his sacrifice on the cross, and by his intercession in heaven; by bestowing grace here, and glory hereafter: this shows that salvation is done, and that Christ is the sole author of it, and that all the glory of it should be given to him; and those to whom he is the author of salvation, are such as hearken to the voice of his Gospel, and obey hin in his ordinances. Christ is not the author of salvation to all men; all men do not obey him; all those whom Christ saves, he brings them to an obedience to himself; for his obedience for them does not exempt them from obedience to him, though their obedience is no cause of their salvation; Christ himself is the alone author of that.

“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.

"Being called," he says, "of God an High Priest after the order of Melchisedech": "Of whom we have many things to say and hard to be uttered or explained." When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was "milk," and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks about Him as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

By "being made perfect" he referred to resurrection and immortality, this being the completion of the incarnation.

Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement. In this way alone could the plan of God—wherein it pleased him that the sin of the world should be wiped away through the birth and passion of Jesus Christ—in this way alone could the plan of God be of any avail for the times of every generation. Nor would the mysteries—as they pass through various developments in time—disturb us. Instead, they would reassure us, since the faith by which we live would not have differed at any stage.Let them stop complaining, those who speak up against the divine arrangements with a disloyal murmuring and object to the lateness of our Lord’s nativity—as if that which was done in the last age of the world was not applied to previous eras as well. For the incarnation of the Word accomplished by being about to take place the very same thing that it did by having taken place—as the mystery of human salvation never ceased to be active in any earlier age. What the apostles preached, the prophets had also announced. Nor was it too late in being fulfilled, since it has always been believed. But the wisdom and “kindness of God”—by this delay in his salvific work—has made us better disposed to accept his calling. That way, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would not be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand. No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time when Christ was born, but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.

"And having been made perfected." This then is perfection among men, to attain perfection through sufferings. And he has spoken all things becoming of a man, behold, also becoming of God; "he became the source of eternal salvation for all who obey him." That is, not only was he himself saved, but he also brought salvation to others; and not temporary, derived from wars, but eternal. To whom is this? To those who obey. How then do you disobey and risk falling away from the grace? Do you see that the whole argument is thus shaped because of the faint-heartedness of the hearers? But look here, how exalted it is! For he says he became the cause of salvation; which belongs to divinity; for no one else is the cause of such salvation except God.

So, perfection is achieved through sufferings. Why then should you be indignant at the misfortunes which perfect you? That is, He not only saved Himself, but also brought salvation to others: and not temporary salvation, such as in wars, but eternal. For whom? – "to those who obey Him." How then are you disobedient and in danger of losing salvation? Do you see that the apostle gave this entire discourse such a form because of the faintheartedness of his listeners? Moreover, observe here also something lofty. For, he says, He became the author of salvation, which is proper to God. For there is no other author of such salvation besides God.

260. – Then when he says, and being made perfect he became the source of eternal salvation to all who obey him, he mentions the fruit of His Passion, namely, in Christ and in His members. In Christ the fruit was glorification; hence, he says, and being made perfect, for from the instant of His conception He was perfectly consummated as to the happiness of His soul, inasmuch as it was drawn to God; but he still had a nature that could suffer, although after His Passion He could not suffer. Therefore, because in this respect He was altogether perfect, He could perfect others. For it is the nature of a perfect thing to be able to engender its like. Therefore, he says that He was perfect. For since He arrived at that consummation by the merit of obedience: 'The obedient man shall speak of victory' (Pr. 21:28), he became the source of eternal salvation to all who obey him, not temporal salvation but eternal: 'Israel is saved by the Lord with an eternal salvation' (Is. 45:17).

The nature of the high priesthood of Christ; his pre-eminence, qualifications, and order, Heb 5:1-10. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, Heb 5:11-14.

And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one's labor, and enjoyed the fruits of it. Heb 12:23 : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross. "In this verse," says Dr. Macknight, "three things are clearly stated: 1. That obedience to Christ is equally necessary to salvation with believing on him. 2. That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3. 3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him." He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.

CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14) For--substantiating Heb 4:15. every--that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests. taken from among men--not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, Heb 2:16). Being "from men," He can be "for (that is, in behalf of, for the good of) men." ordained--Greek, "constituted," "appointed." both gifts--to be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].

made perfect--completed, brought to His goal of learning and suffering through death (Heb 2:10) [ALFORD], namely, at His glorious resurrection and ascension. author--Greek, "cause." eternal salvation--obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Isa 45:17). unto all . . . that obey him--As Christ obeyed the Father, so must we obey Him by faith.