Seeing then that we have a great high priest - The apostle here resumes the subject which had been slightly hinted at in Hebrews 2:17; Hebrews 3:1, and pursues it to the end of Hebrews 10. The "object" is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest - the most elevated functionary of that dispensation. It came therefore to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest.

Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show "why" they passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions, as in Hebrews 5-10 of this Epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer.

The phrase "great high priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office but who had retired from it, and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided; compare Luke 1:5 note; Matthew 26:3 note. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was "a priest," but that he was at the head of all: in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens - Hebrews 9:12, Hebrews 9:24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement; see the notes on Hebrews 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat; see the notes at Hebrews 9:24-25.

Jesus the Son of God - Not a descendant of Aaron, but one much greater - the Son of God; see the notes at Hebrews 1:2.

Let us hold fast our profession - see the notes at Hebrews 10:23; Hebrews 3:14; see the note, Hebrews 3:1. This is the drift and scope of the Epistle - to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons - which are drawn out in the succeeding chapters - are such as the following:

(1) We may look to him for assistance - since he can be touched with the feeling of our infirmities; Hebrews 4:15-16.

(2) the impossibility of being renewed again if we should fall away from him, since there is but "one" such High Priest, and since the sacrifice for sin can never be repeated; Hebrews 6:p>(3) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation to keep people from apostasy, exists much more powerfully in the Christian scheme.

(4) the fact that they who rejected the laws of Moses died without mercy, and much more anyone who should reject the Son of God must expect more certain and fearful severity; Hebrews 10:27-30.

By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Hebrews 3:1, and as the High Priest who made reconciliation for the sins of the people, Hebrews 2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10.

After all, it is possible that this may be a resumption of the discourse from Hebrews 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God." To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Hebrews 3:1 (note), to which this verse seems immediately to refer.

Three things the apostle professes to prove in this epistle: -

1. That Christ is greater than the angels.

2. That he is greater than Moses.

3. That he is greater than Aaron, and all high priests.

The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle.

The apostle states,

1. That we have a high priest.

2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line.

3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement.

1. He left the congregation of the people.

2. He passed through the veil into the holy place, and was not seen even by the priests.

3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest,

continued...

Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Hebrews 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew (t). This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession:

that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows,

Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore,

let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us.

(t) Alleg. 1. 2. p. 76. De Profugis, p. 466. & de Somniis, p. 597.

Hebrews 2:17, Hebrews 2:18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following one.

Great high priest (μέγαν)

Emphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood.

Passed into the heavens (διεληλυθότα τοὺς οὐρανούς)

Rend. "passed through the heavens." Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest.

Jesus the Son of God

The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Hebrews 4:15 concerning his sympathizing character.

{5} Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us {k} hold fast our profession.

(5) Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.

(k) And let it not go out of our hands.

4:14 Seeing then that we have a great high priest. As has been shown (Heb 2:17 3:1).

That is passed into the heavens. Our high priest now makes intercession in the true Holy of Holies.

4:14 Having therefore a great high priest - Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.

14. Seeing then-Having, therefore; resuming Heb 2:17.

great-as being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest.

passed into the heavens-rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.

Jesus-the antitypical Joshua (Heb 4:8).

hold fast-the opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [Tittmann].

4:11-16 Observe the end proposed: rest spiritual and eternal; the rest of grace here, and glory hereafter; in Christ on earth, with Christ in heaven. After due and diligent labour, sweet and satisfying rest shall follow; and labour now, will make that rest more pleasant when it comes. Let us labour, and quicken each other to be diligent in duty. The Holy Scriptures are the word of God. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It makes a soul that has long been proud, to be humble; and a perverse spirit, to be meek and obedient. Sinful habits, that are become as it were natural to the soul, and rooted deeply in it, are separated and cut off by this sword. It will discover to men their thoughts and purposes, the vileness of many, the bad principles they are moved by, the sinful ends they act to. The word will show the sinner all that is in his heart. Let us hold fast the doctrines of Christian faith in our heads, its enlivening principles in our hearts, the open profession of it in our lips, and be subject to it in our lives. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, pleading the cause, and presenting the offerings of his people. In the sight of Infinite Wisdom, it was needful that the Saviour of men should be one who has the fellow-feeling which no being but a fellow-creature could possibly have; and therefore it was necessary he should actual experience of all the effects of sin that could be separated from its actual guilt. God sent his own Son in the likeness of sinful flesh, Ro 8:3; but the more holy and pure he was, the more he must have been unwilling in his nature to sin, and must have had deeper impression of its evil; consequently the more must he be concerned to deliver his people from its guilt and power. We should encourage ourselves by the excellence of our High Priest, to come boldly to the throne of grace. Mercy and grace are the things we want; mercy to pardon all our sins, and grace to purify our souls. Besides our daily dependence upon God for present supplies, there are seasons for which we should provide in our prayers; times of temptation, either by adversity or prosperity, and especially our dying time. We are to come with reverence and godly fear, yet not as if dragged to the seat of justice, but as kindly invited to the mercy-seat, where grace reigns. We have boldness to enter into the holiest only by the blood of Jesus; he is our Advocate, and has purchased all our souls want or can desire.