Hebrews Chapter 5

What is the meaning of Hebrews 5?

Introduction to Hebrews 5

Hebrews 5 stands as a pivotal chapter in understanding the supreme high priesthood of Yeshua (Jesus) the Messiah. This profound passage draws deep connections between the Levitical priesthood of the Old Covenant and Yeshua’s eternal priesthood after the order of Melchizedek. The chapter masterfully weaves together themes of divine appointment, suffering, obedience, and spiritual maturity to present a compelling portrait of the Messiah’s unique role in bridging heaven and earth.

The significance of this chapter cannot be overstated, as it addresses one of the most pressing questions faced by first-century Jewish believers: How could Yeshua serve as high priest when He wasn’t from the tribe of Levi? The author’s response not only resolves this apparent contradiction but reveals a deeper divine plan that had been hidden in Scripture all along, demonstrating how Yeshua’s priesthood transcends and fulfills all that came before.

Context of Hebrews 5

This chapter continues the author’s exposition of Yeshua’s high priesthood, which began in Hebrews 4:14. It falls within the larger section of Hebrews (chapters 5-10) that presents the core theological argument for the superiority of the Messiah’s priesthood and sacrifice. The immediate context shows a transition from the encouragement to hold fast to our confession (4:14-16) to a detailed explanation of how Yeshua fulfills and transcends the requirements for high priesthood.

The broader biblical context reveals how this chapter serves as a crucial bridge between the Old and New Covenants. It demonstrates how the Levitical priesthood, established through Moses and Aaron, pointed forward to a greater priesthood that would come through the Messiah. This connects to numerous Old Testament prophecies about a coming priest-king who would unite these offices in perfect harmony.

Moreover, this chapter provides essential background for understanding the later arguments in Hebrews about the New Covenant’s superiority. It lays the groundwork for explaining how Yeshua’s priesthood brings about a fundamental change in humanity’s relationship with God, moving from external ritual to internal transformation through the Spirit.

Ancient Key Word Study

• ἀρχιερεύς (archiereus) – “high priest” (v.1): This compound word combines ἀρχή (chief/first) with ἱερεύς (priest). In the Septuagint, it translates the Hebrew כֹּהֵן גָּדוֹל (kohen gadol). Its repeated use emphasizes the official, divinely appointed nature of both the Levitical high priest and Yeshua’s superior priesthood.
• μετριοπαθεῖν (metriopathein) – “deal gently” (v.2): A rare word in ancient Greek literature, combining μέτριος (moderate) with πάθος (feeling). It describes the balanced compassion required of priests – neither harsh nor permissive. This term was used in Stoic philosophy to describe the ideal response to others’ weaknesses.
• καθίσταται (kathistatai) – “is appointed” (v.1): A present passive indicating divine installation into office. The same verb appears in the Septuagint regarding Aaron’s appointment, creating a deliberate parallel between Levitical and Messianic priesthood.
• τάξις (taxis) – “order” (v.6,10): Originally a military term meaning “rank” or “arrangement,” it came to denote a formally established succession or order. Its use regarding Melchizedek points to an established divine order predating and superseding the Levitical priesthood.
• προσφέρειν (prospherein) – “to offer” (v.1,3): This infinitive specifically denotes sacrificial offerings in religious contexts. Its use in both cultic and Christological contexts creates a bridge between Old Covenant sacrifices and Yeshua’s self-offering.
• τελειωθεὶς (teleiōtheis) – “being made perfect” (v.9): An aorist passive participle from τελειόω, suggesting completion or fulfillment rather than moral perfection. In priestly contexts, it often referred to consecration for office through suffering and testing.
• αἴτιος (aitios) – “source/author” (v.9): A term indicating both causality and authority. Its use here presents Yeshua as not merely the agent but the very source of eternal salvation, emphasizing His divine nature.
• νωθροὶ (nōthroi) – “dull/sluggish” (v.11): This adjective literally means “slow-moving” but metaphorically describes spiritual lethargy. Its use here introduces the stern warning about spiritual immaturity that follows.

Compare & Contrast

• In verse 1, the phrase “taken from among men” (ἐξ ἀνθρώπων λαμβανόμενος) uses the present participle rather than an aorist or perfect tense, emphasizing the ongoing nature of this principle rather than a one-time selection. This choice highlights how Yeshua’s incarnation perpetually qualifies Him as our high priest.
• The expression “who can deal gently” (μετριοπαθεῖν δυνάμενος) in verse 2 was chosen over possible alternatives like συμπαθέω (sympathize) or ἐλεέω (show mercy). This specific term suggests a balanced, measured response to human weakness, reflecting both justice and mercy.
• The description of Yeshua’s prayers in verse 7 uses προσφέρω (offer up) instead of more common prayer terms like προσεύχομαι or δέομαι. This deliberate choice frames His prayers as priestly offerings, connecting His intercession with sacrificial service.
• The phrase “learned obedience” (ἔμαθεν τὴν ὑπακοήν) in verse 8 employs the definite article with “obedience,” suggesting not just general submission but the specific obedience required for His priestly service.
• The term “called” (προσαγορευθεὶς) in verse 10 uses a rare word that implies formal, public declaration rather than simple naming, emphasizing the official nature of God’s designation of Yeshua as high priest.
• The description of “milk” versus “solid food” (verses 12-14) intentionally uses βρῶμα (food) rather than τροφή (nourishment), emphasizing the substantial nature of mature teaching.

Hebrews 5 Unique Insights

The chapter’s structure reveals a sophisticated rhetorical strategy common in Hellenistic Jewish literature. It begins with a formal definition of priesthood, moves through historical example (Melchizedek), and concludes with practical application. This pattern mirrors both Greek philosophical treatises and rabbinic midrash, suggesting the author was well-versed in both traditions.

The reference to Melchizedek introduces what the Dead Sea Scrolls reveal was a significant theological discussion in first-century Judaism. The Qumran community’s texts show extensive speculation about Melchizedek as a heavenly figure, suggesting this wasn’t just the author’s novel interpretation but engaged with contemporary Jewish thought.

Early church fathers like Clement of Alexandria saw profound significance in the progression from milk to solid food, connecting it to the ancient mystery religions’ concept of progressive initiation. However, they reinterpreted this within a Christian framework, seeing it as stages of spiritual growth rather than secret knowledge.

The description of Yeshua’s prayers in Gethsemane uses language that echoes both Psalm 22 and the Day of Atonement ritual. The “loud cries and tears” parallel the high priest’s confession on Yom Kippur, while the reference to being heard because of His reverent submission suggests a deeper fulfillment of sacrificial worship.

The concept of perfection through suffering (verse 9) draws on both Greek philosophical ideas about character formation and Hebrew biblical traditions about servant leadership. This synthesis creates a unique theological perspective on how divine appointment and human experience intertwine in Yeshua’s priesthood.

Hebrews 5 Connections to Yeshua

This chapter profoundly illuminates Yeshua’s unique qualifications as our eternal high priest. His divine appointment, human experience, and perfect obedience combine to present Him as the ideal mediator between God and humanity. The reference to His prayers and supplications, particularly in Gethsemane, demonstrates how He fulfilled the high priestly role through His own suffering and submission.

The connection to Melchizedek’s priesthood reveals Yeshua’s priesthood as both ancient and eternal, predating and superseding the Levitical system. This links to His role as the “priest forever” prophesied in Psalm 110:4, showing how His priesthood brings together the offices of king and priest in fulfillment of messianic prophecy.

Moreover, His learning obedience through suffering qualifies Him as a compassionate high priest who can truly sympathize with our weaknesses. This human experience, combined with His divine nature, makes Him uniquely qualified to serve as the perfect mediator of the New Covenant.

Hebrews 5 Scriptural Echoes

This chapter resonates deeply with several Old Testament themes and prophecies. The description of priestly qualifications echoes Exodus 28-29 and Leviticus 8-9, while the reference to Melchizedek points back to Genesis 14:18-20.

The concept of a priest-king combines prophecies from Zechariah 6:12-13 about the Branch who would unite these offices. The theme of suffering and obedience connects to Isaiah 53 and the Servant Songs, showing how Yeshua fulfills both priestly and prophetic roles.

The imagery of spiritual milk and solid food echoes Isaiah 55:1-2 and Psalm 34:8, where God’s word is compared to nourishing food. The warning about spiritual immaturity recalls numerous wisdom passages about the importance of growing in understanding.

Hebrews 5 Devotional

This chapter challenges us to consider our own spiritual maturity and relationship with our great high priest. Are we content with spiritual milk, or are we pressing on to understand and apply the deeper truths of God’s Word? The author’s concern about spiritual dullness should prompt us to examine our own growth and commitment to learning.

We can find great comfort in knowing that our high priest understands our struggles through His own experience. His prayers with “loud cries and tears” remind us that He knows what it means to wrestle with God’s will in difficult circumstances. This should encourage us to approach Him confidently with our own struggles and weaknesses.

The chapter’s emphasis on learning obedience through suffering also provides a framework for understanding our own trials. Just as Yeshua’s suffering prepared Him for His priestly service, our difficulties can be seen as preparation for deeper ministry and spiritual maturity when we respond in faith and submission to God’s will.

Did You Know

• The word “perfected” (τελειωθεὶς) used in verse 9 is related to the term used in Greek mystery religions for initiation rites, suggesting to the original readers a divine consecration process rather than moral perfection.
• The description of Yeshua’s prayers with “loud cries and tears” uses language that precisely parallels ancient accounts of high priests’ emotional state during the Day of Atonement ritual.
• The term “order of Melchizedek” appears in only two places in the entire Bible – Psalm 110:4 and here in Hebrews, making this connection particularly significant for understanding Yeshua’s priesthood.
• The concept of learning obedience through suffering was well-known in both Greek philosophical traditions and Jewish wisdom literature, though Hebrews applies it uniquely to the Messiah’s preparation for priesthood.
• Archaeological discoveries have revealed that first-century Jewish debates about Melchizedek were more extensive than previously thought, with multiple interpretations of his significance circulating in different Jewish communities.
• The milk/solid food metaphor was commonly used in both Greek philosophical training and rabbinic education systems, making it a culturally relevant way to discuss spiritual maturity.
• The specific Greek term for “deal gently” (μετριοπαθεῖν) in verse 2 appears nowhere else in the New Testament and was a technical term in Stoic philosophy for the proper balance between severity and leniency.
• The author’s discussion of Melchizedek picks up themes found in the Dead Sea Scrolls, where he was viewed as a heavenly figure associated with eschatological judgment and redemption.
• The pattern of priestly appointment described in verses 1-4 exactly matches the requirements laid out in ancient Jewish texts for high priestly succession.
• The reference to “reverent submission” uses a term (εὐλάβεια) that was specifically associated with proper priestly conduct in Hellenistic religious writings.