Hebrews Chapter 5
Hebrews 5:1-4 (NKJV):
(1) “For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
(2) He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.
(3) Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.
(4) And no man takes this honor to himself, but he who is called by God, just as Aaron was.”
(v.1) “For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.”
The office of high priest under the Mosaic Law was not a human invention—it was divinely instituted. The priest was taken “from among men” to act on behalf of men before God. He served as an intercessor, offering both sacrificial blood (as on the Day of Atonement) and gifts (as in the grain offerings) to reconcile sinful men to a holy God. These duties were not general religious acts but specific assignments “in things pertaining to God.” This means only a man could serve as high priest—angels, no matter how glorious, were excluded from this mediatorial role.
This anticipates the role of Christ, who also was fully man and able to represent humanity before the Father—but unlike any other, His offering was Himself (Hebrews 9:12, 10:12). Where the earthly high priest offered many sacrifices repeatedly, Jesus offered one perfect and final sacrifice.
(v.2) “He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.”
The high priest’s qualifications were not merely ceremonial; he was expected to minister with a deep sense of sympathy. The word “compassion” here translates a rare Greek word, metriopathein, meaning to deal gently and in measured restraint with the failings of others. He was to minister not with harsh judgment but with patience, understanding the struggles of “those who are ignorant and going astray.”
This compassionate ministry was not optional—it was rooted in the fact that the high priest was also “subject to weakness.” The Law required that he deal with his own sin before he interceded for the people (Leviticus 16:6). This created solidarity—he was not above the people, but among them.
This stands in contrast to Jesus, who—though fully man and our sympathetic High Priest—was without sin (Hebrews 4:15), and therefore His compassion is unmarred by hypocrisy or failure.
(v.3) “Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.”
Every earthly high priest, being a sinner himself, had to atone for his own sin before he could offer sacrifices for others. This repetition and dual requirement highlighted the limitations of the Aaronic priesthood. The high priest could never permanently deal with sin because he was part of the same fallen condition.
By contrast, Jesus did not need to offer a sacrifice for Himself. As Hebrews 7:27 says, “who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.” His priesthood is superior in purity, permanence, and power.
(v.4) “And no man takes this honor to himself, but he who is called by God, just as Aaron was.”
The priesthood was not a role a man could seize by ambition, merit, or lineage alone. The calling had to be from God. Aaron’s priesthood was not a democratic appointment; it was a divine selection (Exodus 28:1). When others presumed to take this honor to themselves—like Korah (Numbers 16), King Saul (1 Samuel 13), or Uzziah (2 Chronicles 26)—they were judged severely.
This is another way the writer sets up the coming contrast with Christ. Jesus did not exalt Himself to be High Priest—He was called by God (as v.5 will state explicitly), fulfilling Psalm 110:4: “The Lord has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’”
Theological Summary:
Hebrews 5:1–4 lays a foundational definition of priesthood in the Old Covenant: it is human, it is sympathetic, it is sacrificial, and it is divinely appointed. The Aaronic high priest served with frailty and imperfection, and that was by design—to foreshadow the perfect High Priest who would surpass him in every way.
Unlike Aaron, Jesus did not need to offer sacrifice for Himself. Unlike Aaron, Jesus did not serve for a season and die. Unlike Aaron, Jesus entered a higher tabernacle, not made with hands, and offered blood that speaks better than that of Abel (Hebrews 12:24). The writer now turns to show how Jesus was also “called by God,” but to a different and superior order: the order of Melchizedek.
2. (Hebrews 5:5–6) Jesus is qualified to be our High Priest.
Hebrews 5:5–6 (NKJV):
“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’”
a. “So also Christ did not glorify Himself to become High Priest”:
Jesus did not assume the role of High Priest through personal ambition or self-exaltation. Just as no man could take the honor of priesthood unto himself in the line of Aaron, Jesus also did not seize that authority. Instead, He was appointed by God the Father. His divine calling was both prophetic and authoritative.
This aligns with the principle established in Hebrews 5:4, where the role of priest is bestowed only upon those called by God, not seized by ambition. In Christ’s case, both His kingship and priesthood were declared by the Father in Scripture—establishing His unique and divine qualification.
b. “You are My Son, Today I have begotten You.”
This quote comes from Psalm 2:7, which prophetically identifies the Messiah as God’s Son. In this context, the emphasis is on divine appointment and relationship. The phrase “Today I have begotten You” refers not to Christ’s origin, but to His manifested status—especially at His resurrection. As explained in Acts 13:33, the resurrection is the day in which Christ was “begotten” in the sense of being revealed and inaugurated in His role as the glorified Redeemer and eternal High Priest.
Jesus was always the Son, from eternity past. However, in the timeline of redemptive history, there was a moment when the Son was declared openly in power—vindicated by the resurrection (Romans 1:4).
c. “You are a priest forever according to the order of Melchizedek.”
This second quote, from Psalm 110:4, presents the declaration of Jesus' priesthood. It is significant that the priesthood of Jesus is not “according to the order of Aaron” but rather of Melchizedek. That phrase—“according to the order of Melchizedek”—will be explained in greater detail in Hebrews 7, but even here, the contrast is strong.
The Aaronic priesthood was temporary, hereditary, and limited to Israel.
The Melchizedek priesthood is eternal, royal, and universal.
Only Jesus fulfills both offices: Priest and King. Melchizedek was both, as seen in Genesis 14, where he is “king of Salem” and “priest of God Most High.” Jesus, as the fulfillment of this type, stands as a High Priest who will never die, never be replaced, and never fail.
3. (Hebrews 5:7–8) The compassion of Jesus, our High Priest.
Hebrews 5:7–8 (NKJV):
“Who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered.”
a. “Who, in the days of His flesh…”
This phrase emphasizes the earthly, incarnate life of Jesus Christ—the days when He walked among men in full humanity. Though He never ceased to be God, Jesus lived as a man, experiencing hunger, weariness, temptation, grief, and suffering. The phrase reminds us that Christ’s priesthood was not detached from human experience—it was rooted in it.
b. “When He had offered up prayers and supplications, with vehement cries and tears…”
This description clearly refers to the agony of Jesus in the Garden of Gethsemane. In Luke 22:44, we read, “And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.” This was not mere ritual prayer—it was gut-wrenching, desperate communion with the Father. The Greek word for “supplications” (hiketeria) was often used for a petitioner holding an olive branch wrapped in wool—a plea for mercy.
Jesus cried out not to escape the cross, but for strength to endure it. His deepest longing was not for self-preservation but for faithful obedience to His Father’s will. As Matthew 26:39 records, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.”
c. “To Him who was able to save Him from death, and was heard because of His godly fear.”
Though the cup was not removed, Jesus’ prayer was still answered. He was heard—not by being spared from suffering, but by being strengthened through it and delivered beyond it through the resurrection. He was saved from death not by avoiding it, but by conquering it. The phrase “godly fear” refers to reverent submission—Christ perfectly submitted Himself to the Father’s plan, and this was honored.
d. “Though He was a Son, yet He learned obedience by the things which He suffered.”
Jesus was the eternal Son of God. Yet in His incarnation, He entered the human experience and learned obedience—not in the sense of correcting disobedience, but by experiencing what obedience costs. He did not merely issue commands as God; He obeyed them as a man.
Obedience for Jesus was not theoretical—it was blood, sweat, and tears. He obeyed through poverty, misunderstanding, rejection, betrayal, and ultimately death. Philippians 2:8 says, “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”
This teaches that obedience is not learned in the classroom but in the crucible. Christ’s obedience was perfect, and now He serves as the example and intercessor for every believer learning the same path.
4. (Hebrews 5:9–11a) Jesus, our perfected Savior.
Hebrews 5:9–11a (NKJV):
“And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest ‘according to the order of Melchizedek,’ of whom we have much to say,”
a. “And having been perfected…”
This refers to the completion of Jesus’ earthly mission, particularly through His obedience and suffering (as already mentioned in Hebrews 5:8). He was never morally or spiritually imperfect. Instead, “perfected” (Greek: teleiōtheis) speaks of reaching completion, especially as it pertains to qualification. Through suffering, death, resurrection, and exaltation, Jesus was perfected as the only sufficient Savior and High Priest.
b. “He became the author of eternal salvation…”
Jesus is not simply one who brings salvation or teaches it—He is its author (Greek: aitios, meaning “originator,” “source,” or “cause”). Eternal salvation is not a temporary or partial remedy—it is eternal in scope, duration, and consequence. The same Jesus who saved you at the beginning will preserve you all the way to the end.
This is echoed in Hebrews 12:2, where Jesus is called “the author and finisher of our faith.”
c. “To all who obey Him…”
This is not salvation by works. Rather, true saving faith is characterized by obedience. The obedience here is not sinless perfection but a disposition of humble submission to Christ’s lordship. As Jesus said in John 14:15, “If you love Me, keep My commandments.” Real faith always produces obedience. Therefore, those who truly believe are those who obey.
d. “Called by God as High Priest ‘according to the order of Melchizedek’…”
The writer reiterates Christ’s divine calling. He did not seize priesthood like Korah (Numbers 16) or Uzziah (2 Chronicles 26). God appointed Him, just as He said in Psalm 110:4, “The LORD has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’”
This sets the stage for the deeper explanation of Melchizedek in chapter 7. For now, the writer acknowledges it is a deep subject—“of whom we have much to say…”—but before going further, he needs to deal with a barrier in his hearers.
B. An Exhortation to Maturity
1. (Hebrews 5:11b) Their dullness of hearing is exposed.
Hebrews 5:11b (NKJV):
“…and hard to explain, since you have become dull of hearing.”
a. “Hard to explain…”
The truths surrounding Melchizedek and the high priestly work of Christ are not beyond comprehension, but they are spiritually rich and demand attentive hearts. The writer is not faulting the subject matter—but the listeners.
b. “Since you have become dull of hearing.”
The phrase “have become” (gegonenate, perfect tense) shows a change over time. They were once more eager and spiritually sharp—but had drifted into apathy, spiritual laziness, and a loss of appetite for the deep things of God.
The term “dull” (nōthroi) literally means “sluggish” or “slothful.” Their condition was not one of innocent ignorance—it was the result of a slow spiritual backslide. Their ears were still functional, but their hearts were not receptive.
This echoes the warning already presented in Hebrews 2:1, “Therefore we must give the more earnest heed to the things we have heard, lest we drift away.” And in Proverbs 28:9, we are warned: “One who turns away his ear from hearing the law, even his prayer is an abomination.”
2. (Hebrews 5:12a) Their failure to mature is exposed.
Hebrews 5:12a (NKJV):
“For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God…”
a. “For though by this time…”
Time had passed. These believers had been in the faith long enough that they should have grown into maturity. There was no excuse for their spiritual infancy. They had the benefit of apostolic teaching, fellowship, and perhaps even persecution—yet they had remained spiritual infants.
b. “You ought to be teachers…”
This doesn’t mean every Christian is called to the office of a teacher (like elders or pastors), but every believer is expected to reach the point where they can explain the basics of the faith to others (discipleship, evangelism, encouragement). As seen in Colossians 3:16, “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another…”
Teaching is the natural outflow of spiritual maturity. If someone cannot teach the basics of the gospel, it shows that they have not internalized it themselves. As Spurgeon once said, “Truth that is not burned into your soul cannot set others on fire.”
c. “You need someone to teach you again the first principles of the oracles of God…”
The “oracles of God” refers to the revealed truths of Scripture—specifically here, the foundational doctrines of the Christian faith. The phrase “first principles” (Greek: stoicheia) means the ABCs or elementary building blocks.
This rebuke is strong. The Hebrew believers had gone backward. Instead of building upon the foundation, they were regressing, needing someone to re-teach what they should already know, love, and be sharing.
3. (Hebrews 5:12b–14) A contrast between milk and solid food.
Hebrews 5:12b–14 (NKJV):
“And you have come to need milk and not solid food.
For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.
But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”
a. “And you have come to need milk and not solid food.”
This is a strong indictment. The phrase implies regression — they had not simply remained immature but had become immature. At one point they may have been growing, but they slid backwards into spiritual infancy. This is tragic, especially for believers who have been saved for years yet show little appetite or ability for deeper truth.
Milk refers to the most basic elements of the faith — the “first principles” mentioned just prior (verse 12a), such as the foundational doctrines that are introductory to Christianity. These are essential for spiritual birth and initial growth, but not sufficient to mature the believer.
As Peter also wrote in 1 Peter 2:2,
“As newborn babes, desire the pure milk of the word, that you may grow thereby.”
Milk is good — for babies. But when adults demand it, something is wrong.
b. “For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.”
To only partake of milk is to remain unskilled in the word of righteousness. This phrase refers to an immature understanding and application of Scripture. They may know stories and surface-level teachings but are unable to rightly divide the word of truth or apply it to deep theological or moral issues.
The word babe here (Greek: nēpios) literally means an infant — one without speech or reasoning. There is no shame in being a baby when you are new to the faith — but there is shame in remaining one.
Have you become a babe? This section confronts five signs of spiritual immaturity:
Instability: Babies are tossed around — so are believers who lack doctrinal grounding.
“That we should no longer be children, tossed to and fro and carried about with every wind of doctrine…” – Ephesians 4:14Sectarianism: Babies cling to “my church,” “my denomination,” rather than recognizing the body of Christ broadly.
“I am of Paul,” or “I am of Apollos…” – 1 Corinthians 1:12Hero worship: Babies are attached to personalities. Mature believers discern truth beyond who is delivering it.
Sleepiness: Babies sleep much of the day — so do dull, lazy believers.
“Awake, you who sleep, arise from the dead…” – Ephesians 5:14Fussiness: Babies cry and whine when things don’t go their way. Some Christians act the same, unable to endure hardship without complaint.
c. “Is unskilled in the word of righteousness…”
Being unskilled means lacking familiarity, understanding, and the ability to apply Scripture rightly. The word of righteousness refers to the body of teaching that produces spiritual discernment and moral clarity.
Paul told Timothy:
“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.” – 2 Timothy 2:15
To be unskilled in the word is to be vulnerable — easily deceived, easily discouraged, and easily led astray.
d. “But solid food belongs to those who are of full age…”
Solid food — rich, deep truths — is the diet of the spiritually mature. The phrase of full age (Greek: teleios) means complete or mature. It does not refer to biological age or even how long someone has been a believer. Rather, it refers to the character of maturity — those trained by use and discipline.
This maturity includes doctrinal depth, moral discernment, spiritual endurance, and wisdom in counsel.
e. “That is, those who by reason of use have their senses exercised to discern both good and evil.”
The mature believer has developed spiritual discernment through habitual practice. Reason of use implies repeated training, testing, and life application. Senses exercised (Greek: gumnazō) comes from the word for gymnasium — it implies rigorous, disciplined training.
Just as athletes train their bodies through repetition, the mature Christian trains their discernment by applying God’s word consistently to real life. This produces the ability to discern both good and evil — not merely moral behavior, but sound doctrine from false, true worship from counterfeit, and right priorities from wrong pursuits.
Vincent notes that “good and evil” refers here primarily to sound doctrine versus corrupt teaching — a major issue for the Hebrew audience being tempted to return to the shadows of the Old Covenant.
f. Summary: Have your senses been exercised?
The spiritually mature can taste, hear, see, smell, and feel in a spiritual sense:
Taste:
“Oh, taste and see that the LORD is good…” – Psalm 34:8Hearing:
“He who has an ear, let him hear what the Spirit says to the churches.” – Revelation 2:7Sight:
“Open my eyes, that I may see wondrous things from Your law.” – Psalm 119:18Smell:
“A sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.” – Philippians 4:18Touch:
“Because your heart was tender, and you humbled yourself before the LORD…” – 2 Kings 22:19
Final Exhortation from Hebrews 5:14:
We must not be content with infancy. If you are still on milk, move to meat. Train yourself in righteousness. Sharpen your spiritual senses. Grow in discernment. And above all, press into maturity in Christ — so you are not led astray or spiritually stagnant, but instead fully equipped to discern truth, uphold righteousness, and disciple others with confidence and depth.
