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Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - Hebrews 4:14 - 4:16
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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Heb_4:14-16 (fuller literary unit to Heb_5:10)
14Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
Heb_4:14 "a great high priest" The author first mentions Jesus as high priest in Heb_3:1-6. After the warnings and exhortations of Heb_3:7 to Heb_4:13, he now returns to the topic. This same pattern is followed in the warnings in Heb_5:11 to Heb_6:12 and in the discussion of Jesus' priestly functions in Heb_6:13 to Heb_10:39. See Special Topic at Heb_2:17.
Hebrews is the only book in the NT that calls Jesus the "high priest." The author's comparison of the Mosaic covenant and the new covenant continues. This would have been hard for the Jewish people to accept and understand. Jesus was not of the priestly tribe of Levi. However, Jesus is called "a priest" in Heb_1:3; Heb_2:17-18; Heb_3:1. In the OT the Messiah is referred to as priest in only two contexts: Psalms 110 and Zechariah 4, both of which have both royal and priestly aspects.
▣ "who has passed through the heavens" This is in the perfect tense. Jesus has passed through the heavens (whether there are 3 or 7), He returned to the Father's presence, and the result of His coming (incarnation) and going (ascension) remains. Therefore, believers can now, through His agency, also pass through the heavens. In Gnostic thought, the heavens are angelic barriers (aeons), but in the OT they are
1. the atmosphere where birds fly
2. the windows of heaven where rain comes from
3. the starry heavens of the sun and moon
4. the very presence of God
There has been much discussion by the rabbis as to whether there are three or seven heavens (cf. Eph_4:10; 2Co_12:2). This phrase was also used by the rabbis to describe the heavenly tabernacle, which fits this context best (cf. Heb_9:23-28).
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▣ "Jesus" It is possible that this is a typological play on Jesus as the new Joshua. Their names are exactly the same (i.e., Joshua - Hebrew; Jesus - Aramaic). The author of Hebrews alludes to the Exodus material extensively. As Joshua brought God's people into the rest of the Promised Land, so too, will Jesus bring them into heaven.
▣ "the Son of God" This is both an OT divine title applied to Jesus of Nazareth and also the author's continuing emphasis on Jesus as "son" (cf. Heb_1:2; Heb_3:6; Heb_5:8; Heb_7:28). It is not by accident that the humanity and deity of Jesus are emphasized together (cf. Eze_2:1 – human; Dan_7:13 – divine). This is the main pillar of NT truth about the person of Christ (cf. Joh_1:1; Joh_1:14; 1Jn_4:1-6).
▣ "let us hold fast our confession" This is a present active subjunctive. This is the continuing emphasis on the need for perseverance (cf. Heb_2:1; Heb_3:6; Heb_3:14). We must balance our initial decision (cf. Joh_1:12; Joh_3:16; Rom_10:9-13) with ongoing discipleship (cf. Mat_7:13-27; Mat_28:19-20; Eph_1:4; Eph_2:10). Both are crucial! Faith must issue in faithfulness! For a discussion of the term "confession," see note at Heb_3:1.
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Heb_4:15 "sympathize with our weakness" A. T. Robertson gives another possible alternative translation, "suffer with our weakness" (cf. Heb_2:17-18). Jesus never had a sin nature and never yielded to sin, but He was exposed to true temptation because of mankind's sin.
▣ "tempted" The term (peirazô) has the connotation of "to tempt with a view toward destruction" (cf. Heb_2:18; Heb_3:9; Heb_11:37). It is a perfect passive participle, which emphasizes a finished state by means of an outside agent, such as the tempter. This term is a title for Satan ("the one tempting") in Mat_4:3 (also notice Mar_1:13). See Special Topic at Heb_2:18.
▣ "in all things as we are yet without sin" Jesus is both fully God and fully human, and yet He understands us! However, He does not participate in fallen mankind's rebellion and independence from the Father (i.e., the innocent, sinless One, cf. Heb_2:17-18; Heb_7:26; Luk_23:41; Joh_8:46; Joh_14:30; 2Co_5:21; Php_2:7-8; 1Pe_1:19; 1Pe_2:22; 1Pe_3:18; 1Jn_3:5).
Heb_4:16 "Therefore let us draw near" This is a present middle (deponent) subjunctive, which emphasizes the subject's continual involvement, but with an element of contingency. This is a technical term in the Septuagint (LXX) for a priest approaching God. In Hebrews this term is used of fallen mankind's ability to approach God because of Jesus' sacrifice (cf. Heb_4:16; Heb_7:25; Heb_10:1; Heb_10:22; Heb_11:6). Jesus has made His followers a "kingdom of priests" (cf. Exo_19:5-6; 1Pe_2:5; 1Pe_2:9; Rev_1:6).
▣ "with confidence to the throne of grace" The term "confidence" means "freedom to boldly speak." We have freedom, and therefore, boldness, to approach the very presence of God through Jesus Christ (cf. Heb_10:19; Heb_10:35). This is similar to the symbol of the torn veil of Herod's Temple in Jerusalem on the day that Jesus died (cf. Mat_27:51; Mar_15:38; Luk_23:45). Through Jesus, sinful people can come before a holy God where they receive mercy and grace, not condemnation.
▣ "to the throne of grace" This may be a circumlocution for God, like the use of the passive voice. The author of Hebrews views heaven as a spiritual tabernacle (cf. Heb_9:11; Heb_9:24), but also a heavenly throne (cf. Heb_1:8; Heb_4:16; Heb_8:1; Heb_12:2).
▣ "to help in time of need" The context speaks of warnings against not holding fast our confession. God will surely help us in times of trials and temptations (1) through Jesus and (2) by His own character.
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