“For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe” (Hebrews 5:13).

The New Testament book of 1 Peter makes use of an interesting comparison that relates to our text from Hebrews 5:13…

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby” (1 Peter 2:1-2).

So, which analogy is accurate? Is milk representative of spiritual immaturity (as Hebrews 5:13 seems to imply) or should we “…yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation” (NET). Well, the answer is both. You see, infants and adults each drink milk; the difference is that milk represents the sole diet for an infant.

In a normal course of human development, a child eventually graduates from milk to solid food. So while milk is generally appropriate for everyone, only an infant would drink milk as an exclusive form of nourishment. In a similar manner, we should partake of the milk of God’s Word, yet we should also strive for the “solid food” that is associated with maturity in the “…word of righteousness.”

Remember that there are many dedicated, hard-working Pastors, teachers, and other church leaders who stand ready to help us grow in our knowledge and understanding of God’s Word. Their work serves to “…equip the saints for the work of ministry, for building up the body of Christ” Ephesians 4:12 ESV). We would do well to seek out these ministers and learn from them.

Nevertheless, we are individually accountable to God when it comes to our level of spiritual maturity (or lack thereof) and we must accept responsibility for our personal spiritual development. Two commentators from different eras make thought-provoking arguments on this subject in discussing this text from Hebrews 5:13…

“When you go to church, your pastor, who has digested some spiritual food from the Scriptures, teaches you what he has spiritually digested. That is like drinking milk, which is a predigested food for babies who have not yet developed a digestive system of their own. If the only Scripture you know comes to you through a pastor who has predigested that Scripture that makes you a spiritual baby.” ₍₁₎

“Milk is food which has passed through another’s digestion. Many cannot get their spiritual nutrition direct from God’s Word, but have to live on what others have obtained and have passed on in speech or book. Seek a first-hand acquaintance with the things of God. We grow by feeding and exercise.” ₍₂₎

(1) Dick Woodward, Mini Bible College Study Booklet #15 Hebrews, James, I and II Peter, I, II, III John, Jude and The Revelation [pg.4] https://mbc.icm.org/

(2) Meyer, Frederick Brotherton. “Commentary on Hebrews 5”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/hebrews-5.html. 1914.

“You are like babies who can drink only milk, not old enough for solid food. And when a person is still living on milk it shows he isn’t very far along in the Christian life, and doesn’t know much about the difference between right and wrong. He is still a baby Christian!” (Hebrews 5:12b-13 TLB).

While the lack of maturity among the original audience for the Biblical book of Hebrews was bad enough, Hebrews 5:12-13 reveals a problem that was deeper than a simple lack of spiritual growth. You see, the people addressed here in Hebrews chapter five were like infants when it came to their spiritual development. Consider what it’s like to be a spiritual infant, especially for those who should possess a greater degree of spiritual maturity…

• Babies have all their decisions made for them. Is that what we want for ourselves when it comes to spiritual matters? Isn’t it better to gain the Biblical understanding necessary to make such decisions along with the advice and counsel of trusted spiritual leaders?
• Babies are often confined for their own protection. We often place babies in a crib or playpen because they lack the knowledge and experience necessary to be safely left alone. But as children grow up and become more responsible, they gain additional freedoms. Isn’t that what we should want for ourselves as men and women of God?
• Other people feed babies whatever they think a child should eat. Do we want others to feed us from whatever spiritual diet they feel is appropriate for us? Wouldn’t it be better to go directly to the Scriptures and verify the “ingredient list” of a teaching or sermon for ourselves?
• Babies must be carefully monitored because they often destroy anything they touch. Shouldn’t we prefer to be known as trustworthy individuals who can handle the things of God in a responsible manner?
• Babies will put anything in their mouths. If we place an object into a baby’s hand, he or she will likely put that object (whatever it is) directly into his or her mouth. This is true even of things that might poison or kill that child. We should certainly seek to avoid that example when it comes to our spiritual beliefs.
• Babies have no control over their bodies. Babies spend much of their time eating, sleeping, and defecating. While the image of a soiled diaper may represent an unpleasant word-picture, it serves to illustrate the graphic cost of spiritual immaturity.

With these illustrations in mind, we can thus say that spiritual immaturity is something we should definitely seek to avoid.

“For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, (Hebrews 5:12 ESV).

Hebrews 5:12 addresses a group of Christians who chose to remain in a state of spiritual infancy rather than seek a path of spiritual growth. The use of the word “ought” in this passage is quite revealing, for it tells us that these men and women should have grown spiritually, but didn’t.

This passage is instructive on several levels. For instance, a Christian who fails to advance in his or her spiritual knowledge is someone who is vulnerable to spiritual deception. He or she may become a target for those who peddle cultic beliefs or others who prey upon the resources of those who are spiritually uninformed or misinformed.

However, there is another problem associated with spiritual immaturity that may be difficult to quantify, but is real nonetheless. For example, it seems reasonable to assume that there were younger, inexperienced Christians among the congregation of the Hebrews. These younger individuals should have been learning from those who were older. Unfortunately, those older Christians were much like spiritual infants themselves. Because of this, the only lesson they were capable of teaching others involved what not to do.

This leads us to an important question: “Who is missing out on the help we might offer if we chose to pursue greater spiritual maturity? Remember that spiritual immaturity carries a double penalty- it negatively affects us, but it also affects others who might have benefited from our help if we had grown in our knowledge of Christ.

This has led one Biblical scholar to offer a stinging rebuke that is worthy of our consideration…

“We live in one of the greatest periods of ignorance the church has ever seen. The ‘evangelical, Bible-believing’ church in the United States is characterized by people who pursue happy experiences, but whose knowledge of the Bible is limited to junior high school-level fill-in-the-blank booklets. They don’t study the Mosaic law for its wisdom in social issues. They have no idea what is in the Prophets. They know only a smattering of the Gospels and Epistles. So they are not making progress and having influence in our society.

…Too many Christian publishers shy away from books of theology because there is such a small market. Most prefer baby food ‘how-to’ books, with stories beginning each chapter. If your reading habits have been restricted to books that don’t stretch you, are you ready to become serious about learning and applying the Bible?” ₍₁₎

(1) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. [Page 121]

“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; and you have come to need milk and not solid food” (Hebrews 5:12).

This passage tells us that the initial recipients of the Biblical book of Hebrews were people who were lacking in spiritual maturity. But even though we are far removed from that original audience, there are some aspects of this verse that should be familiar to any student with primary, secondary, university, or post-graduate experience.

Anyone who has advanced through these educational levels knows that progress involves training and development. Each new academic level builds upon the previous level and each new lesson builds upon those we have already learned. This same idea holds true of our spiritual lives as well. As we grow in our knowledge of God, we build upon the spiritual tests we have already passed.

Unfortunately, the recipients of this letter were too immature to grasp these advanced spiritual teachings, even though they had been Christians for quite some time. In fact, their condition was so bad that they needed someone to teach them the “ABC’s” (or “…first principles”) of Christianity all over again.

This situation might be compared to a modern-day teenager who attends a class when he or she learns that the letters C-A-T spells “cat.” While that type of lesson is appropriate for a small child, it is (or should be) far too basic for someone at a higher educational level. This sad analogy describes the spiritual condition of the Christians who received this letter, especially when it came to these advanced spiritual truths.

We can apply the lesson of Hebrews 5:12 when we remember that our spiritual lives are not very different from our academic lives in this respect. As we move forward academically, our training builds on the things we’ve already learned. The same should be true of our spiritual lives as well. As we move forward in our relationship with Christ, we should grow in spiritual maturity as well.

In addition to the benefit that spiritual maturity brings to our personal relationship with Christ, a spiritually mature person can assist others who are less advanced, much like a college student might help a child with his or her elementary school work. However, a spiritually immature person who has been a Christian for an extended period is someone who may be subject to the rebuke that is given to us here in Hebrews 5:12.

“About this we have much to say, and it is hard to explain, since you have become dull of hearing” (Hebrews 5:11).

If you’ve ever tried to coach and encourage a lazy or indifferent individual, you are undoubtedly familiar with the sentiment expressed in the passage quoted above. If we were to rephrase this message for the benefit of a contemporary audience, we might do so by saying, “I would like to discuss these advanced spiritual truths with you at greater length, but you are just not ready for it. You should be much further along in your spiritual development, but your lack of maturity is holding you back.”

The Living Bible paraphrase of Hebrews 5:11 reinforces this idea: “There is much more I would like to say along these lines, but you don’t seem to listen, so it’s hard to make you understand.” Another version of this passage reveals a nuance that is worthy of our attention: “…you have become dull of hearing” (ESV). In other words, these individuals did not begin sluggishly; they became that way. This leads us to an important insight…

“The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. Jn 16:12).” ₍₁₎

Jesus’ closing application from the Parable of the Talents offers a cautionary message for those who are “spiritually dull and don’t seem to listen” (NLT)…

“To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away” (Matthew 25:29 NLT).

One of the more effective ways to avoid this kind of spiritual lethargy involves a few simple principles that are recorded for us in the Biblical book of Acts. In Acts 2:42, we find that the early church did four important things: “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (NIV).

Thus, we can say that these early Christians made certain to concentrate on four critical areas: prayer, Bible study (the apostles’ teaching), communion (breaking of bread), and going to church (the fellowship). If we prayerfully seek God’s help in observing these four spiritual disciplines, it should help us avoid the fate that is described for us here in Hebrews 5:11.

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 5:11.

“We have a great deal to say about this, and it’s difficult to explain, since you have become too lazy to understand” (Hebrews 5:11 HCSB).

No matter how gifted an educator may be, he or she is often limited by a student’s ability to grasp the subject material. While good teachers will seek  to present their lessons in ways that are best suited for their students to understand and apply, it is often true that some pupils are simply disinterested in learning. This helps explain the dilemma faced by the author of Hebrews here in verse eleven.

While the author of Hebrews possessed the God-given ability to communicate these advanced spiritual concepts, there were some members of his audience who seemed indifferent towards them. Lest we think that this response was limited to the recipients of this letter, the Scriptures alert us to a similar attitude in a different setting…

“One day King Joash said to the priests, ‘Collect all the money brought as a sacred offering to the Lord’s Temple, whether it is a regular assessment, a payment of vows, or a voluntary gift. Let the priests take some of that money to pay for whatever repairs are needed at the Temple.’ But by the twenty-third year of Joash’s reign, the priests still had not repaired the Temple.

So King Joash called for Jehoiada and the other priests and asked them, ‘Why haven’t you repaired the Temple? Don’t use any more money for your own needs. From now on, it must all be spent on Temple repairs.’ So the priests agreed not to accept any more money from the people, and they also agreed to let others take responsibility for repairing the Temple” (2 Kings 4-8).

This passage applies to our discussion of Hebrews 5:11 in several ways…

• The Old Testament priests allowed the Lord’s Temple to fall into disrepair, much like the New Testament recipients of this letter permitted spiritual laziness to dull their understanding.
• The Old Testament priests could have performed the necessary Temple repairs just as the New Testament audience for the book of Hebrews could have dedicated themselves to the study of these deeper spiritual truths. Unfortunately, both groups failed in those responsibilities.
• The Old Testament priests and New Testament readers of Hebrews were each rebuked for their respective failures.

Finally, the author of Hebrews will prescribe a course of action for his audience, much like King Joash imposed an edict upon the priests of his era. This reminds us that it is far more preferable to choose the path of spiritual growth, especially considering the potential alternative.

“Called by God as high priest ‘according to the order of Melchizedek,’ of whom we have much to say, and hard to explain, since you have become dull of hearing” (Hebrews 5:10-11).

Much like the road construction that often prohibits a traveler from proceeding directly to his or her destination, the author of Hebrews encountered a detour on his way to an in-depth discussion of Jesus’ priestly ministry. That discussion involved Jesus’ relationship to Melchizedek, the Old Testament priest-king mentioned earlier in this chapter. One source provides us with a brief description of that relationship…

“Our Lord could never have been a Levitical priest because He was born of the tribe of Judah (7:14) and not the tribe of Levi. Thus He must be associated with another order of priests, that of Melchizedek. Both Christ and Melchizedek were men (7:4; 1 Tim. 2:5); both were king-priests (Gen. 14:18; Zech. 6:12–13); both were appointed directly by God (7:21); both were called ‘King of righteousness’ and ‘King of peace’ (7:2; Isa. 11:5–9).” ₍₁₎

Unfortunately, there was an obstacle on the road to that discussion that caused our author to take an alternate route: “We have a lot to explain about this. But since you have become too lazy to pay attention, explaining it to you is hard” (GW). The good news is that the author of Hebrews will finally reach this destination in Hebrews chapter seven. The not-so-good news is that he will be forced to travel an alternate road of rebuke and exhortation with his readers first.

While the rebuke found here in Hebrews 5:10-11 may seem unnecessarily harsh, we can take solace in the fact that we are far removed from the original audience for this epistle. This should enable us to take a sober assessment of our lives in light of this passage without the emotional sting of a personal reprimand. Unfortunately, the threat of spiritual lethargy that underscores this passage remains an ever-present reality for every generation.

The Biblical book of James addresses this risk when it cautions us to “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). A person who de-prioritizes core spiritual disciplines such as prayer, church attendance, and/or reading the Scriptures is someone who sure to become “dull of hearing” in spiritual and/or practical matters.

Finally, there are several other dangers facing those who fail to move forward into spiritual maturity. Our author will examine some of those hazards as we progress towards the close of this chapter.

(1) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1950.

“And having been perfected, He became the author of eternal salvation to all who obey Him” (Hebrews 5:9).

Hebrews 5:9 introduces another potentially troublesome question for any dedicated student of God’s Word. We can phrase that question as follows: “If Jesus is perfect, then how can this passage say, “After he had been made perfect…” (CEB)? After all, Jesus once challenged His opponents with the following question: “Who among you can prove me guilty of any sin? If I am speaking the truth, why don’t you believe me?” (John 8:46 Mounce). How then could Jesus be made perfect if He already was so?

To answer this question, we must first define the concept of “perfect” as it appears in this passage. This word conveys the qualities of completion and accomplishment in the original language of this verse. ₍₁₎ Thus, Jesus was not an imperfect person who attained perfection. Instead, He fully completed the course of human experience.

The Amplified Version of Hebrews 5:9 highlights this idea in its translation of this passage: “And having been made perfect [uniquely equipped and prepared as Savior and retaining His integrity amid opposition], He became the source of eternal salvation…”

It’s also important to think about the overall context of this verse as we consider this question. You see, the general theme of this chapter (and several that follow) is Jesus, our High Priest. Hebrews 5:2 established the basis for that discussion in telling us that a High Priest “…is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.” With this in mind, we can say that Jesus was a perfect human being who added to that perfection through experience.

Because of this, no one can truthfully say, “A perfect God cannot understand or appreciate what it was like to experience the pain, suffering, and affliction that human beings are often forced to endure.” On the contrary- Jesus, (as the God-man), is personally familiar with those experiential aspects of human life. Thus, He is perfectly suited to His priestly ministry on our behalf.

For instance, Jesus knows exactly what it means to live in the world we inhabit. He knows about love, joy, pain, and suffering. He is personally familiar with acceptance and rejection, respect and humiliation, happiness, sadness, and other human emotions. Because of this, Jesus is fully qualified to represent us before God as our High Priest. Since Jesus knows what it means to live as a human being, no one will ever be able to truthfully say to Him, “You don’t understand.”

(1) G5048 teleioo https://www.blueletterbible.org/lexicon/g5048/kjv/tr/0-1/

“though He was a Son, yet He learned obedience by the things which He suffered” (Hebrews 5:8).

Hebrews 5:8 presents us with another challenging question: if Jesus is God, then how could He learn anything? To put it another way, if God is omniscient by nature, then what is there for Him to learn?

To address this question, it is important to remember something mentioned earlier: Jesus is fully God and fully human. As a human being, Jesus was subject to a wide range of human experience. That experience included things such as learning, development, obedience, and suffering. As the oft-quoted passage from the Biblical book of Philippians explains, “And being found in human form, [Jesus] humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8 ESV).

The following insights can also help us develop a greater appreciation for this important doctrinal truth…

“What [Jesus] knew by omniscience, He ‘learned’ by experience, thus ‘being made perfect’ -not as God (for as God He was eternally perfect, by definition), but as man. ₍₁₎

“Though Jesus was perfectly obedient in his heart, he had to learn what this meant through the human experience. He learned what it is to obey God when the crowds love you because you feed them. He learned what it means to obey when they hate you because you tell them an unpopular truth. He learned what it is like to obey when God sends you to the cross. Jesus learned what obedience means by what he endured. This is why he can sympathize with us when he takes us through the wilderness.” ₍₂₎

“He was not exempt from suffering, just because he was God s Son. He learned first-hand how difficult it is for men to obey God. He learned this by experience, and he also learned what kind of help men need to help them stand in the whirlwind.” ₍₃₎

“The omniscient God knew what obedience was, but He never experienced it until He became incarnate in human flesh. Before His incarnation, He owed obedience to no one. There was no one greater than He to whom He could have rendered obedience. But now in incarnation, God the Son became obedient to God the Father. He learned experientially what obedience was. It was not that He had to learn to obey, for He said, ‘I do always those things that please Him’ (Joh 8:29).” ₍₄₎

“Usually people learn obedience through the disastrous consequences of their disobedience; but not so with Christ. From the first he set forth on a course of the most absolute and perfect obedience; and the sufferings which he endured were the consequence of that obedience…” ₍₅₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 5:8 https://www.icr.org/bible/Heb/5/8/

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 30.

(3) Ice, Rhoderick D. “Commentary on Hebrews 5”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/eng/ice/hebrews-5.html. College Press, Joplin, MO. 1974.

(4) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 5:8) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(5) Coffman, James Burton. “Commentary on Hebrews 5”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear” (Hebrews 5:7 RSV).

Just prior to His arrest in the Garden of Gethsemane, Jesus spoke the following words: “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name'” (John 12:27-28). While this passage draws our attention to the emotional tension that Jesus experienced prior to His crucifixion, it also tells us that he did not seek to reject, avoid, or circumvent God’s will for His life. Instead, Jesus was determined to fulfill God’s agenda, even at a great personal cost.

The first-hand nature of that experience thus added to Jesus’ understanding of what it meant for a human being to conform to God’s will in the face of adversity. The author of Hebrews will expand upon this point in the following verse, but first, Hebrews 5:7 tells us that “[Jesus] was heard because of His godly fear” (MEV).

In modern usage, the word “fear” is often used to describe a sense of worry or apprehension. But here in Hebrews 5:7, this word reflects an attitude of reverence, honor, or respect. Because of this, we can associate the word “fear” with Jesus’ reverent submission to God’s will and His trust in “…Him who could save Him from death.”

Yet even though we rightfully praise Jesus’ expression of trust in the Garden of Gethsemane, we should also remember that it was much more challenging for Jesus to express His trust in God prior to His crucifixion than it is for us to acknowledge it now. This has led one commentator to offer the following observation…

“The fact that the cup was not removed qualifies Him all the more to sympathize with His people; when they are faced with the mystery and trial of unanswered prayer they know that their high priest was tested in the same way and did not seek a way of escape by supernatural means of a kind that they do not have at their disposal.

At no point can the objection be voiced that because He was the Son of God it was different, or easier, for Him. He who would not have recourse to miraculous means to relieve His hunger in the wilderness refused to summon angelic forces to rescue Him from His enemies. He recognized the path of the Father’s will, and followed it to the end; herein lay His ‘godly fear’-His ‘humble submission’, as NEB renders it.” ₍₁₎

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 102]

“During his earthly life, he offered prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence” (Hebrews 5:7 CSB).

“The all-knowing and all-powerful has no need of petition and no reason to cry. But Jesus fully shared our limitations.” ₍₁₎

It is often difficult to appreciate the deep emotional trauma that fell upon Jesus prior to His crucifixion. However, the following authors bring us face to face with the events that led Jesus to offer “…prayers and petitions with fervent cries and tears to the one who could save him from death” (NIV)…

“Christ faced death boldly but not eagerly. He met it willingly but not apathetically. Christ was ‘obedient to the point of death’ (Phil. 2:8). He approached it boldly and bravely, declaring, ‘I have power to lay it down, and I have power to take it again’ (John 10:18). He willingly submitted to the Father, saying, ‘not as I will, but as You will’ (Matt. 26:39).

Christ’s willingness and boldness notwithstanding, He nevertheless felt the full emotional and existential impact of His impending death. He did pray with ‘vehement cries and tears,’ but the writer adds, He ‘was heard because of His godly fear’ (Heb. 5:7). Jesus wished as a man that His cup (death) could pass from Him (Matt. 26:39), but He willed, as the Father willed, that it would take place for the salvation of the world. While His soul was ‘troubled’ about death, He never prayed, ‘Father, save me from this hour.’ He only asked, ‘shall I say’ this? His answer was no, ‘for this purpose I came to this hour. `Father glorify Your name`’ (John 12:27– 28). He never feared death as such, but banishment from the Father (Matt. 27:46). In fact, by His death Jesus overcame the power and fear of death, defeating the devil (Heb. 2:14).” ₍₂₎

“Hebrews 5:7-10 stresses the humanity of Jesus. So does Philippians 25-9. Jesus knew all along He was sent to die an atoning death on the cross. He predicted it many times. Yet all the black, horrid weight of sin upon His immaculate soul gripped Him with reality here in the garden as at no other time. If Jesus was human, and the scriptures emphasize He was, He grew in wisdom and understanding just like other human beings (cf, Lk. 2~40,52). The impact of the cross apparently was something that came upon Him in graduating intensity until it burst upon Him in the garden like a personal holocaust. This does not deny His perfection, it only glorifies it.” ₍₃₎

(1) Walters, John. “Hebrews” In Asbury Bible Commentary. 1139-1168. Grand Rapids: Zondervan, © 1992.

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 150.

(3) Butler, Paul T, The Gospel Of Luke. Copyright © 1981 College Press Publishing Company. Page 535

“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” (Hebrews 5:7).

In speaking of Jesus, Hebrews 4:15 tells us, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” Hebrews 5:7 will now go on to elaborate upon that passage with an example from His life.

First, Hebrews 5:7 sets the parameters for our look at this verse with the phrase “in the days of His flesh.” This tells us that the context for this passage involves Jesus’ earthly ministry. Next, comes a reference to “prayers and supplications.” “Prayer” describes general communication with God, while a “supplication” arises from a specific need or urgent request. Other phrases that convey the meaning behind the word “supplication” include “an appeal,” “a petition,” or “a plea.”

This passage then follows with a reference to “…vehement cries and tears to Him who was able to save Him from death.” This likely refers to Jesus’ experience in the Garden of Gethsemane just prior to His crucifixion. While Jesus’ Gethsemane experience appears in all four gospel accounts of His life, the Book of Luke offers one of the more detailed depictions of this event…

“Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, ‘Pray that you may not enter into temptation.’ And He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.’

Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, ‘Why do you sleep? Rise and pray, lest you enter into temptation.'” (Luke 22:39-46).

Thus, as one Pastoral commentator observes, “the agony of Jesus in the Garden of Gesthemane (Matthew 26:36-39; Luke 22:44) proves He knows what it is like to struggle with the difficulty of obedience, yet He obeyed perfectly.” ₍₁₎

(1) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever (verses 7-8)

“And he says in another passage: ‘You are a priest forever according to the order of Melchizedek’” (Hebrews 5:6 Phillips).

Much like a preview that appears before a feature presentation, Hebrews 5:6 serves as a prelude regarding someone who will rise to greater prominence later in this book. That person is Melchizedek, the mysterious priest-king who visited the Old Testament patriarch Abraham upon his victorious return from an armed conflict in Genesis chapter fourteen…

“Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand.’ Then Abram gave him a tenth of everything” (Genesis 14:18-20 NIV).

Melchizedek is something of an obscure figure in the Scriptures. We know from this passage that he was the king of Salem. “Salem” is a word that means “peace” and is associated with the ancient city of Jerusalem. ₍₁₎ The name Melchizedek means “king of righteousness.” ₍₂₎ Thus, we can say that Melchizedek was “the king of peace and righteousness.”

Other than the fact that he was a king, the only other information we are given regarding Melchizedek is that he was also a priest of God. However, this passage doesn’t explain where Melchizedek came from, why he met with Abraham, how he came to serve as a priest of God, or how Abraham knew him. We only know that Melchizedek brought bread, wine, and a blessing. Abraham then responded by giving Him ten percent of the spoils from his victory.

From one perspective, we can view this meeting between Melchizedek and Abraham in a straightforward manner. For instance, we can say that Melchizedek was an important official who welcomed Abraham home following his successful military campaign. After providing Abraham with the hospitality of a meal, Melchizedek gave him a blessing and Abraham responded by honoring him with ten percent of the valuables he recovered during the conflict.

Nevertheless, the fact that Melchizedek gave Abraham a blessing is important, for a lesser person was always blessed by a more important person in that culture. Because of this, we can say that Melchizedek was a greater spiritual figure than Abraham. The bread and wine Melchizedek served would also take on greater significance in the New Testament era. Finally, there was Melchizedek’s dual role as “king of peace and righteousness” and “…priest of God Most High.”

We’ll consider the importance of these elements in the context of Jesus’ priesthood when we reach Hebrews chapter seven.

(1) “Salem” The Online Bible Thayer’s Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon

(2) “Melchizedek” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

“As He also says in another place: ‘You are a priest forever According to the order of Melchizedek'” (Hebrews 5:6).

Hebrews 5:6 marks the first appearance of a verse that will be re-quoted several times later within this book. That verse is Psalm 110:4, a portion of Scripture that will reappear in Hebrews 5:10, 6:20, 7:17, and 7:21. This passage establishes an important foundation for understanding Jesus’ role as our High Priest before God…

“After informing his readers in verse 5 that Messiah s priesthood was not by self-appointment but by God’s appointment, the writer goes on in this verse to speak of the different and superior order of priesthood into which He was called. He quotes from Psalm 110 where Messiah is prophetically pointed out as a priest after the order of Melchisedec, the distinguishing characteristic of this order of priesthood being that it is an eternal one.” ₍₁₎

So having already established Jesus’ superiority over human and angelic beings, the author of Hebrews tells us that Jesus also belongs to a superior priestly order. Unlike the priesthood initiated under Aaron (whose members held terms of service that were limited to their earthly lives), Jesus’ priestly service is eternal. This unending priesthood is thus superior to the one held by Aaron and his successors.

The following author alerts us to the revolutionary nature of this idea…

“The author of Hebrews then did a dramatic, unheard of thing. Having already argued from Ps. 110:1,2 for the universal kingship of Christ the Messiah (Heb. 1:5), at this point in the epistle he returned to that same Psalm 110 to bring in the fourth verse from which he also proclaimed the universal high priesthood of Christ, showing him to be not of Aaron’s line, but an independent high priest of universal dominion ‘after the order of Melchizedek.’ Thus was revealed, at last, the mystery of how the suffering high priestly Messiah and the kingly Messiah were one and the same person.

Modern religious people would not find that problem an impediment to their believing in Jesus Christ, but it was a powerful deterrent to Christians of Jewish background in the first century. ‘You cannot accept Christ as your high priest,’ the Pharisees said, ‘because, since he does not belong to the posterity of Aaron, he is disqualified from being any kind of priest whatever!’ And the only verse in the Bible that clears that up is Ps. 110:4. The Pharisees should have known this; but it was true of them, as it was of the Sadducees, that they did err ‘not knowing the scriptures nor the power of God’ (Matt. 22:29).” ₍₂₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 5:6) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) Coffman, James Burton. “Commentary on Hebrews 5”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, ‘You are my Son, today I have begotten you’ (Hebrews 5:5 ESV).

Hidden away behind this passage are some questions that require careful thought. One such question is this: “if Jesus is God from all eternity, then how can Hebrews 5:5 say concerning Him, ‘…today I have begotten you’“? Furthermore, the fact that God became Jesus’ Father on a certain day seems to indicate that there may have been a time when Jesus did not exist, or a least a time when God was not His Father.

We can address these questions by first taking a closer look at what this verse actually says. For instance, “You are my Son…” simply acknowledges the relationship that exists between the God, the Father, and God, the Son.

Next comes this reference to, “today I have begotten you…” We can address this portion of Hebrews 5:5 by remembering that human beings are subject to the constraints of time. In becoming a human being, Jesus also subjected Himself to the limitations of “today” much like anyone else.

With these things in mind, let’s tie these parallel elements together. First, the relationship between the Father and Son has always existed throughout eternity. This is why Hebrews 5:5 can say, “You are my Son…” But in view of the fact that the Son stepped out of eternity and took humanity upon Himself (along with all the restraints that are imposed upon time-bound human beings), it is also proper for God to say, “…today I have become your Father.”

Furthermore, we can say without reservation that Hebrews 5:5 does not mean Jesus is a created being or somehow came into existence, as some cultic organizations would have us believe. In the original language of this passage, the word “begotten” caries several different meanings. Those definitions include “to bring forth,” “to be born,” “to be a parent to any one” and “to constitute as son, to constitute as king, or as the representative or viceregent of God.” ₍₁₎ It is significant to note that none of those references include “to create” or “bring into existence.”

Finally, we can benefit from the efforts of scholars and commentators who have dealt extensively with these questions over the years. It is well worth our time to familiarize ourselves with their work, lest we fall prey to those who preach “…a gospel that is different from the one you accepted” (Galatians 1:9 GNT).

(1) G1080 gennao Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/gennao

“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'” (Hebrews 5:5).

As mentioned earlier, there were no legitimately self-appointed leaders among the members of the Old Testament priesthood. Instead, the Biblical priesthood was an institution that was established by God, with leaders who were ordained for their positions. This was true of the Levitical High Priest but it is also true of Jesus as well…

“Christ did not call Himself to the office of High Priest; the Father called Him to the honor. Both Psa. 2:7 and 110:4 are cited to prove this fact. Psalm 2:7 is also quoted in 1:5 to prove Christ’s superiority to the angels, and now the writer uses the quote to prove Jesus’ special relationship with God the Father. The quote from Ps. 110:4 highlights the eternal nature of Jesus’ priesthood. He will be Mediator between God and us forever.” ₍₁₎

Another scholar adds…

“The writer is careful to let the reader see that it was no personal ambition on Messiah’s part that resulted in His becoming a high priest, but rather the fact that God called Him to that position, and that the call to priesthood was based upon the fact that the Messiah was God s Son.” ₍₂₎

Since a High Priest of the Biblical era was chosen from among the descendants of Aaron, the Old Testament patriarch, the idea that “Christ did not glorify Himself to become High Priest” would have been difficult for many first-century Jewish audiences to accept. As another commentator explains: “It was easy to see why the priesthood of Jesus would be difficult for early Jewish Christians to grasp. He was not from the lineage of Aaron. He claimed nor practiced no special ministry in the temple; He confronted the religious structure instead of joining it.” ₍₃₎

Hebrews 5:5 addresses that objection by noting that Jesus’ priestly calling stems from His unique position as the Son of God (see Matthew 3:16-17). In addition, Jesus fulfils another qualification for the office of a High Priest that our author has previously established: He is a human being with a compassionate nature who serves an intermediary in representing God to others and others before God.

We’ll consider these aspects of Jesus’ priestly ministry shortly,  but first we’ll address a potentially troublesome question: what does this passage mean when it says regarding Christ, “…Today I have begotten You”?

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1642.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 5:5) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever https://enduringword.com/bible-commentary/hebrews-5/

“And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:4).

Unlike political figures, celebrities,  corporate executives, or others who might aspire to a higher status, the office of an Old Testament priest was not an upwardly mobile position. The following commentator details the line of priestly succession beginning with Abraham, the great Old Testament man of faith…

“All the priests came from Jacob, Abraham’s grandson, whose name was changed to Israel. All the priests came from Levi, one of Israel’s thirteen sons. God set the tribe of Levi apart as a tribe committed to His service and as representatives of the whole nation (Exodus 13:2; Numbers 3:40-41).

Aaron’s family and their descendants made up the priests and the high priest, those able to serve in the tabernacle itself and to offer sacrifice to God. The high priest was generally the eldest son of Aaron, except if they disqualified themselves like Nadab and Abihu (Leviticus 10:1-3) or according to the regulations of Leviticus chapter 21.” ₍₁₎

Although the office of High Priest eventually devolved into a patronage position, ₍₂₎ the author of Hebrews did not acknowledge that arrangement. Instead, he recognized the priestly ministry as an honor and responsibility that was bestowed upon these leaders by God Himself. That honor and responsibility has also been conferred upon those who follow Christ today…

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9).

Much like the priests of the Old Testament who represented others before God, that important responsibility also extends to God’s people today. The New Testament book of 2 Corinthians addresses that privilege in the following manner…

“All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (2 Corinthians 5:18-20 NIV).

So while modern-day Christians are far removed from the example of an Old Testament priest, each carries a similar responsibility. Therefore, we should fulfill that leadership role (in whatever form it takes) in serving as God’s ambassadors and ministers of reconciliation.

(1) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever https://enduringword.com/bible-commentary/hebrews-5/

(2) See Craig S. Keener, The IVP Bible Background Commentary [Hebrews 5:4]

“Because of this he is required as for the people, so also for himself, to offer sacrifices for sins” (Hebrews 5:3).

A Biblical priest had several important responsibilities. As mentioned earlier, an Old Testament priest served as an intermediary who represented God before the people of Israel and the people of Israel before God. In addition, priests were also responsible for…

• Teaching the Old Testament Law. “…you are to teach the people of Israel all the statutes that the Lord has spoken to them by Moses” (Leviticus 10:11 ESV).
• Ministering to the LORD. “From among the Israelites take your brother Aaron and his sons with him, that he may minister to Me in the priest’s office…” (Exodus 28:1 AMPC).
• Exercising oversight. “Amariah the chief priest will be over you in any matter concerning the Lord, and Zebadiah son of Ishmael, the leader of the tribe of Judah, will be over you in any matter concerning the king, and the Levites will serve as officials before you” (2 Chronicles 19:11 NIV).
• Seeking God’s direction. “When direction from the Lord is needed, Joshua will stand before Eleazar the priest, who will use the Urim—one of the sacred lots cast before the Lord—to determine his will. This is how Joshua and the rest of the community of Israel will determine everything they should do” (Numbers 27:21 NLT).

We can summarize these responsibilities with a verse that also applies to anyone who seeks to represent God in an honorable manner: “Moreover, as for me, far be it from me that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way” (1 Samuel 12:23).

Yet despite these things, a priest was a fallible human being, just like anyone else. This explains why the High Priest had to  offer sacrifices for his own sins as mentioned in the verse quoted above. Once the priest completed that atonement process, he was then permitted to minister on behalf of others.

Finally, this reference to “sacrifices for his own sins, as well as for the sins of the people…” (NIV) carried significance that extended to the High Priest’s clothing…

“This was shown forth in the very garments he wore when he offered the national atonement once a year. On the shoulder of the ephod (Exod. 28:10) were two onyx stones, on which were engraved the names of the twelve sons of Jacob, the representatives of all the tribes of Israel, of Levi the priestly tribe as well as the others. As he stood before the mercy-seat interceding, he bore all these names before the Lord.” ₍₁₎

(1) B. W. Johnson, The People’s New Testament [Hebrews 5:1-3]. Public Domain http://www.ccel.org/ccel/johnson_bw/pnt.html

“He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness” (Hebrews 5:2).

Despite his lofty position, a Jewish High Priest was acquainted with the problems, shortcomings, and weaknesses associated with human life. This enabled him to serve with an attitude of compassion as he represented others before God. As Hebrews 5:2 puts it, “He is able to deal gently with the spiritually ignorant and misguided, since he is also subject to human weakness” (AMP).

We can gain additional insight into this passage through the work of a Biblical scholar who guides us through the definition of “compassion” in the original language of this verse…

“Metri-patheo means to be moderate or tender in judgment toward another’s errors. It speaks of a state of feeling toward the ignorant and the erring which is neither too severe nor too tolerant. The high priest must be careful lest he become irritated at sin and ignorance. He must also take care that he does not become weakly indulgent.” ₍₁₎

Another source adds, “This is the capacity to moderate one’s feelings to avoid the extremes of cold indifference and uncontrolled sadness.” ₍₂₎

Of course, these qualities were not exclusive to the members of the Old Testament priesthood. For example, the Biblical book of 1 Thessalonians offers a New Testament perspective on this characteristic: “…we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14 ESV).

Not surprisingly, Jesus serves as our example in this regard. For instance. Matthew 9:36 speaks of Jesus’ benevolence towards the multitudes who came to hear Him: “When he saw the crowds, he felt compassion for them, because they were distressed and dejected, like sheep without a shepherd” (CSB).

Nevertheless, Jesus’ compassion was balanced by His commitment to share the truth about the potential consequences that awaited those who came to hear Him. For instance, Jesus once used a current event to issue a straightforward message to His listeners…

“What about those 18 people who died when the tower at Siloam fell on them? Do you think that they were more sinful than other people living in Jerusalem? No! I can guarantee that they weren’t. But if you don’t turn to God and change the way you think and act, then you, too, will all die” (Luke 13:4-5 GW).

Therefore, we should pray for God’s help in discerning the best way to assist those who are “…ignorant and those who are misled” (CEB).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 5:2) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary p. 791

The author of Hebrews has methodically built his case for Jesus’ preeminence throughout the opening chapters of this book. He began by first demonstrating Jesus’ supremacy over angelic beings (1:5-14). He then continued with a look at Jesus’ superiority over human leaders such as Moses (3:1-6), and Joshua (4:8-10).

Having laid that foundation, our author will now turn his attention to a theme that will serve as his primary focus over the next several chapters: Jesus, our High Priest…

“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” (Hebrews 5:1).

A Jewish priest in the Old Testament era served as God’s representative to the people and the people’s representative before God. For instance, an Israelite who sought to offer a sacrifice for his or her sins could not approach God directly during that period. Instead, a priest presented that offering on his or her behalf.

The “gifts and sacrifices” mentioned here pertain to different types of offerings. For instance, a “gift” referred to an offering of grain, drink, or incense that was burned in God’s presence. A “sacrifice” took the life of an animal and served to atone (or make up for) the sins of the person who brought it.

Hebrews 5:1 draws our attention to another important aspect of this Biblical priesthood- a priest received his commission by appointment. Only those who descended through the ancient tribe of Levi were authorized to serve as priests. Those priestly offices were held exclusively by the Levites who traced their lineage through Moses’ brother Aaron. Finally, the high priest alone was permitted to enter God’s presence once a year on the annual day of atonement for the nation of Israel.

While the author of Hebrews points out the seemingly obvious fact that “every high Priest is taken from among men…” (GNV), it’s important to note that this is true of Jesus as well. However, there are some important differences that set Jesus apart from the High Priests who served within the Old Testament sacrificial system. We’ll consider those differences over the next few studies, beginning with the following preview…

“In this and following verses, the author of Hebrews analyzes the high priesthood of Christ in such a manner as to prove that the Christians who had given up the priesthood of Aaron and his successors had, in Christ, received far more than they had lost. In every conceivable comparison, as to rank, character, quality of sacrifice, or whatsoever, the marvelous superiority of Christ is emphatically demonstrated.” ₍₁₎

(1) Coffman, James Burton. “Commentary on Hebrews 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16 ESV).

While virtually everyone is familiar with the image of a throne, a throne is really nothing more than an elaborate piece of furniture. With this in mind, we can say that there are two things that distinguish a throne from a highly embellished chair…

1. To whom it belongs.
2. What it represents.

The throne referenced here in Hebrews 4:16 belongs to the all-powerful Creator of everything and represents His place of sovereign authority. Yet unlike many earthly kings, His throne is not one of ruthless control over His subjects. Instead, His throne is a throne of grace.

“Grace” involves God’s unmerited favor towards undeserving members of the human family. There are over one hundred instances of this word in the New Testament and it is often associated with God’s mercy, love, and compassion. Since grace involves God’s unmerited favor, we cannot earn it by doing good things or adhering to a set of standards.

Thus, grace represents God’s favor towards us without regard to our talents, skills, capabilities, possessions, and/or social standing- and it is freely available to those who come to Him through Christ. Those who do so, enjoy peace with God and free access to Him in prayer, especially in our times of need. This leads us to a familiar and encouraging portion of Scripture…

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

Thus. the assurance of God’s grace allows us to approach His throne with confidence, secure in the knowledge that He will graciously accept us in Christ and offer “…mercy for our failures and grace to help in the hour of need” (Phillips).

This brings us to the end of our look at Hebrews chapter four and allows us to close with the encouraging message offered by the following author…

“As believers, we must also make sure that we continue to take advantage of our access. The writer to the Hebrews tells us to ‘come boldly unto the throne of grace’ (Heb. 4:16, KJV), because God knows we doubt, get discouraged, and are often fainthearted. Be bold. Go to Him in prayer. You have not because you ask not. Ask, seek, and knock (Matt. 7:7–11).” ₍₁₎

Image Credit: Mr Nigel, CC BY-SA 2.0, via Wikimedia Commons

(1) Daniel R. Hyde, God in Our Midst: The Tabernacle and Our Relationship with God Reformation Trust Publishing [pg. 121]

“Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (Hebrews 4:16 RV).

While Hebrews 4:16 encourages us to approach God with boldness, we should never equate boldness with the qualities of presumption, arrogance, or disrespect. Instead, this passage tells us that the characteristics of freedom, confidence, and assurance should mark our interaction with God in Christ. To illustrate these differences, let’s consider the example of two Old Testament leaders named Nadab and Abihu.

Although Nadab and Abihu served as spiritual leaders, Leviticus 10:1-5 tells us that these men chose to approach God in an inappropriate manner. A closer look at that incident yields an insight that helps explain their underlying attitude and the reason behind God’s subsequent response…

“And Moses said to Aaron, ‘This is what the Lord spoke, saying: ‘By those who come near Me I must be regarded as holy; And before all the people I must be glorified…’'” (Leviticus 10:3).

This indicates that Nadab and Abihu did not respect God’s holiness. That element of disrespect led them to approach God in an inappropriate manner at the cost of their lives.

Therefore, we should take advantage of the access that God has given us in Christ with an attitude of love and respect. Since Jesus understands from personal experience how the world can often be a cruel, painful, and dangerous place, we can be secure in knowing that He perfectly understands us and is ready with a supply of grace to help in our time of need.

In the encouraging words of one source…

“That grace will empower us to rest in God and stand firm in the face of whatever suffering or temptation the world can muster, in the face of whatever fear that has come true (1 Cor. 10:13). His presence assures us that we will ‘receive mercy and find grace to help in time of need’ (Heb. 4:16). All we have to do is ask.

Promised grace renders our fearful forecasts obsolete. Even if we are right in our predictions, which we usually are not, we cannot predict the grace that will be poured out on us on that future day. Instead, we envision the future with the grace we have for today’s hardships, and that grace is sufficient only for today, not tomorrow. Tomorrow will show up with a new stockpile of grace.” ₍₁₎

(1) Edward T. Welch, “Fear Of The Future” Tabletalk magazine, October, 2013 [pg. 23]

“Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16).

As we consider this portion of Scripture. we should remember the context of our author’s discussion: Jesus is our High Priest. While a Jewish High Priest could only enter the inner chamber of God’s presence once a year, we can approach God through Christ with confidence at any time.

The following commentary links these Old and New Testament concepts…

“The ark of the covenant symbolized God’s throne in the Old Testament (e.g., 2Sa_6:2; Psa_80:1; Psa_99:1; Isa_37:16; cf. Psa_22:3) and in the ancient Near East (where kings or deities were often portrayed as enthroned on winged figures). But the ark was unapproachable, secluded in the most holy part of the temple, which even the high priest could approach only once a year. Christ has opened full access to God to all his followers (Heb_10:19-20).” ₍₁₎

Another source adds…

“Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Est 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ” (cf. 7:25; 10:22; Mt 27:51)… It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (cf. 2Co 4:15; 9:8; 12:9; Eph 1:7; 2:7). ₍₂₎

Nevertheless, it’s important to remember that just because we are permitted to approach God’s throne of grace with confidence, it does not mean that we can do so in a casual, nonchalant, or indifferent manner. Instead, our interaction with our heavenly Father should reflect an attitude of respect, reverence, and appreciation for His willingness to hear and answer our prayers. It is in this manner that our relationship with God can mirror the characteristics of Galatians 4:6-7…

“Because you are sons and daughters, God sent the Spirit of his Son into our hearts, crying, ‘Abba, Father!’ Therefore, you are no longer a slave but a son or daughter, and if you are his child, then you are also an heir through God” (CEB).

So, our confidence in approaching God is based upon what He has done for us in Christ. This should prompt us to draw near to Him with boldness and confidence along with a corresponding sense of respect and humility. Unfortunately, there were some Biblical personalities who did not approach God in such a manner. We’ll see what their examples teach us next.

(1) Craig S. Keener, The IVP Bible Background Commentary “Hebrews 4:14-5:10 Christ the High Priest”

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 4:16). Thomas Nelson Publishers.

“For we do not have a high priest who is unable to sympathize with our weaknesses, but One who has been tested in every way as we are, yet without sin. (Hebrews 4:15 HCSB).

In addition to what we read here in Hebrews 4:15, the Scriptures emphasize Jesus’ sinlessness in other passages such as 2 Corinthians 5:21, 1 Peter 2:21-22, and 1 John 3:5. One commentator explains how this reality should influence our view of Christ…

“The fact that Jesus was without sin means that he knew depths and tensions and assaults of temptation which we never can know. So far from his battle being easier it was immeasurably harder. Why? For this reason–we fall to temptation long before the tempter has put out the whole of his power. We never know temptation at its fiercest because we fall long before that stage is reached.

But Jesus was tempted far beyond what we are; for in his case the tempter put everything he possessed into the assault. Think of this in terms of pain. There is a degree of pain which the human frame can stand–and when that degree is passed a person loses consciousness so that there are agonies of pain he can not know. It is so with temptation. We collapse in face of temptation; but Jesus went to our limit of temptation and far beyond it and still did not collapse.

It is true to say that he was tempted in all things as we are; but it is also true to say that no one was tempted as he was.” ₍₁₎

Another source explains the relationship between 2 Corinthians 5:21 (“He made Him who knew no sin to be sin for us…”) and the fact that Jesus was “yet without sin“…

“How could Jesus be made sin when He was sinless?

PROBLEM: Paul asserts here that Jesus was ‘made to be sin.’ However, many other Scriptures insist that Jesus was ‘without sin’ (Heb. 4:15; cf. 1 Peter 3:18). But how could Jesus be without sin if He was made sin for us?

SOLUTION: Jesus was always without sin actually, but He was made to be sin for us judicially. That is, by His death on the Cross, He paid the penalty for our sins and thereby cancelled the debt of sin against us. So, while Jesus never committed a sin personally, He was made to be sin for us substitutionally. The issue can be summarized as follows:

(1) Barclay, William. William Barclay’s Daily Study Bible, “Hebrews 4, The Perfect High Priest (Heb_4:14-16)”

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 54.

“For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin” (Hebrews 4:15 NET).

While the thought of studying Biblical doctrine may seem daunting, there is a practical benefit to doing so. For instance, this passage should prompt us to consider an important aspect of Jesus’ life: His divine nature and His human nature. Scholars refer to this doctrine as the hypostatic union, and it helps clear up certain misconceptions regarding the Person and work of Christ.

The word “hypostatic” is derived from the word hupostasis in the original language of the New Testament. ₍₁₎ This word appeared earlier in Hebrews 1:3 where we are told that Jesus is “the radiance of the glory of God and the exact imprint of his nature” (ESV). Other Biblical translations of Hebrews 1:3 render the word “nature” as essence (NET), substance (ASV) or being (GW).

Thus, we can say that Jesus is one Person with two natures, one fully divine and one fully human. The hypostatic union offers a quick way to describe the unification of these natures into one Person: Jesus, the God-man.

Since Hebrews chapter one addressed Jesus’ divine nature at length, this portion of Scripture provides us with an opportunity to examine Jesus’ human nature. Consider the following characteristics that demonstrate Jesus’ capacity to sympathize with us in our weaknesses…

• Jesus became physically fatigued: “…Jesus therefore, being wearied from His journey, sat thus by the well” (John 4:6).
• Jesus experienced physical hunger: “being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry” (Luke 4:2).
• Jesus knows what it feels like to become thirsty: “After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, ‘I thirst!” (John 19:28 see also John 4:7).
• Jesus experienced deep emotional pain and sorrow: Jesus expressed His emotional pain, sorrow, and anguish as He wept on several occasions (John 11:32-35, Luke 19:41-44, and Hebrews 5:7).
• Jesus endured great physical pain: “My life is poured out like water, and all my bones are out of joint. My heart is like wax, melting within me. My strength has dried up like sunbaked clay. My tongue sticks to the roof of my mouth…They have pierced my hands and feet. I can count all my bones” (Psalm 22:14-17 NLT).

These examples can help us appreciate this passage from a human perspective: “…we do not have a High Priest who is unable to sympathize and understand our weaknesses and temptations” (AMP).

(1) G5287 hupostasis https://www.blueletterbible.org/lexicon/g5287/kjv/tr/0-1/

“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Hebrews 4:15).

For some, it may be easy to view God as a Being who is largely indifferent toward the difficulties we experience. But contrary to that belief, Hebrews 4:15 reminds us that Jesus is not distant and removed from us as we navigate the challenges of daily life.

The following excerpt from the Biblical prophet Isaiah’s description of the Messiah offers some valuable insight into our passage from Hebrews 4:15: “He is despised and rejected by men, A Man of sorrows and acquainted with grief… Surely He has borne our griefs And carried our sorrows…” (Isaiah 53:3-4). Thus, in the words of one source…

“there is no part of human experience of which God cannot say: ‘I have been there.’ When we have a sad and sorry tale to tell, when life has drenched us with tears, we do not go to a God who is incapable of understanding what has happened; we go to a God who has been there. That is why–if we may put it so–God finds it easy to forgive.” ₍₁₎

Nevertheless, the knowledge that Jesus sympathizes with us in our weaknesses does not make those struggles any less real. Thus, we would be well-advised to adopt the eternal perspective advocated by Paul the Apostle in his Biblical letters to the churches at Corinth and Rome…

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

If we were to place our current struggles on the scale of eternity and weigh them against the future that God has prepared for us, it would surely change our perspective. For Paul the Apostle, the sufferings, persecutions, indignities, and hardships he endured were relatively insignificant compared to the eternal glory to follow.

Therefore, we can view the troubles and difficulties of life as light and momentary if we assess them from an eternal point of view. In addition, the knowledge that Jesus identifies with our afflictions helps make them easier to bear. As Jesus Himself once reminded us…

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

(1) Barclay, William, “William Barclay’s Daily Study Bible“. “The Perfect High Priest (Heb_4:14-16)”.

“Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession” (Hebrews 4:14 NET).

In comparing the priestly class that descended through the lineage of Aaron, the Old Testament patriarch, and Jesus, our great High Priest, Hebrews 4:14 makes a critical distinction: Christ has “ascended into heaven” (NIV).

“Heaven” is a concept that holds several different Biblical meanings. Depending on the context, heaven might refer to the sky above or the domain of anything that travels through the air. This word is also used to refer to the celestial realm, the universal expanse where the sun, moon, stars, and other stellar objects reside. Psalm 19:1 touches upon this definition when it tells us, “The heavens tell of the glory of God; And their expanse declares the work of His hands” (NASB).

Finally, the word “heaven” is used to identify the dwelling place of God (Matthew 6:9) along with the angels (Mark 13:32). This is an area that exists outside the physical universe, a place that Paul the Apostle identified as the “third heaven” in 2 Corinthians 12:2. It was there that Paul heard things so astonishing that any attempt to express them in a human language would have been criminal.

One commentator ties these definitions together for us in the context of Hebrews 4:14: “Just as the High-Priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God’s abode; cf. 2Co 12:2–4) after making the perfect, final sacrifice.” ₍₁₎

In view of this, Hebrews 4:14 presents us with an important action item: “let us hold firmly to the faith we profess” (NIV) or, “let us continue to express our faith in him” (ERV). The knowledge that Jesus has ascended through the physical realm to serve as our High Priest is something that should comfort us and reinforce our faith in Him. In the words of one Biblical scholar…

”’Jesus the Son of God’ is not disqualified by His divine origin from sharing in His people’s troubles and sympathizing with their weakness. He Himself endured every trial that they are likely to undergo, but remained steadfast throughout, and has now ‘passed through the heavens’ to the very throne of God. In Him, then, His people have a powerful incentive to perseverance in faith and obedience.” ₍₂₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 4:14). Thomas Nelson Publishers.

(2) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 84]

“We have a great high priest who has gone to live with God in heaven. He is Jesus the Son of God. So let us continue to express our faith in him” (Hebrews 4:14 ESV).

21st century readers who are unfamiliar with the Old Testament sacrificial system may find it difficult to grasp the position held by Jesus as our High Priest. The following excerpt offers a valuable summary of the High Priest’s role in the Old Testament sacrificial system and how it relates to our passage from Hebrews 4:14…

“Leviticus 16 describes the most important work of the high priest, which he accomplished on the annual Day of Atonement. On that day, after elaborate purification rituals, he was allowed to enter the Most Holy Place, the throne room of God. On that day blood was put on the ark and mercy seat to atone for all the sins of the nation.

There were two aspects to the atonement. Two goats were set apart as sin offerings. The first was slain and its blood was sprinkled on the mercy seat. Aaron then took the other goat and laid his hands on it. He confessed over it ‘all the wickedness and rebellion of the Israelites—all their sins—and put them on the goat’s head’ (Lev. 16:21). Then this second goat would be sent into the wilderness carrying the sins of Israel away.

Before Aaron could offer these two goats for the sins of the people, however, he had to offer a bull for his own sins. The Great High Priest, by way of contrast, did not need to offer a preliminary sacrifice for his sins (Heb. 7:27). He was sinless. Moreover, the Great High Priest was not only the priest offering sacrifices to God, but he was the sacrifice himself. He was both the slain goat whose blood atoned for sin, and the scapegoat who carried away our sins forever.

An additional contrast is most important. Leviticus 16:34 states that on the Day of Atonement sacrifices had to be performed once a year. The blood of bulls and goats were only ceremonial, incapable of permanently removing the sins of the people. The atonement of Jesus Christ, on the other hand, was not ceremonial. This perfect sacrifice literally was made once for all time.” ₍₁₎

So, unlike a high priest who could only approach God once a year at a specified time, we have a great High Priest in Christ “…who has gone to live with God in heaven” and thus “…is at the right hand of God and intercedes for us” (Romans 8:34 HCSB).

(1) Sproul, R. C. (1994). Before the face of God: Book 3: A daily guide for living from the Old Testament (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 48.

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession” (Hebrews 4:14).

A perceptive reader will note that the author of Hebrews previewed the subject of this passage (and primary theme of this epistle) earlier within this letter. That theme involves Jesus as our High Priest, a subject that our author touched upon previously in the following verses…

“Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17).

“Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus” (Hebrews 3:1).

Much of the next six chapters of Hebrews will be devoted to an extensive discussion of this important subject. While it may be difficult to understand why the author has periodically returned to this subject in advance of that discussion, there are several contributing factors that may help to explain why the book of Hebrews is structured in this manner.

First, we should note the emphasis upon our accountability before God in the previous verses. This is important because a person who is accountable to God is someone who needs an intermediary whenever he or she fails in that regard. This serves to focus our attention upon our need for a priest who can intervene on our behalf and deliver us from our failure to live up to God’s standard for humanity.

The following chapter will also alert us to the fact that the original audience for this epistle had become lazy and sluggish in their attention to spiritual things. This was especially true in regard to Jesus’ priestly ministry. As our author will regrettably observe later in Hebrews chapter five, “There is a great deal that we should like to say about this high priesthood, but it is not easy to explain to you since you seem so slow to grasp spiritual truth” (Hebrews 5:11 Phillips).

This may help explain why our author didn’t simply “get to the point” regarding this topic under the inspiration of the Holy Spirit. Now that the foundation has been established for the primary theme of this epistle, we should be well prepared to follow along as the author of Hebrews discusses these important spiritual truths related to Jesus’ role as our High Priest before God.

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

In addition to the Old Testament prophet Ezekiel’s experience, we can illustrate this passage with an excerpt from the New Testament epistle of James…

“For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does” (James 1:23-25).

The centerpiece of this passage is a word-picture that should be familiar to virtually everyone. For instance, this portion of Scripture tells us that God’s Word can be compared to the effect of a standard mirror upon those who gaze into it. You see, a mirror reflects what already exists; the question is, what will we do with the image we see?

Much like those who have an opportunity to observe their image in a mirror, God’s Word presents us with similar options. For instance, there are some who feel their image is already good enough and never seek to check it in a mirror. There are others who deliberately avoid mirrors because they don’t want to act upon what the mirror reveals. Then there are those who are careless, indifferent, or unconcerned about what they see. On the other hand, a conscientious person looks into his or her mirror image and acts upon that reflection.

While an ordinary mirror and the Scriptures each carry their own reflective qualities, there is one significant difference between the two. Just as a mirror confirms the reality of our external image, we can say the same for the Word of God in regard to our character, internal attitude, and spiritual life. While a standard mirror displays the truth regarding our external appearance, the Scriptures capture our internal reflection with perfect clarity.

Because of this, we can benefit from continuously looking into the Word of God just as intently as we might look into a mirror to check our personal appearance. As we read the Scriptures and prayerfully seek to apply them in our lives, we help confirm if we are truly reflecting the image of Christ or if we are reflecting something else.

“And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account” (Hebrews 4:13 NET).

The Biblical book of Ezekiel offers a true-to-life illustration of Hebrews 4:13 as God exposed the “thoughts and intents” (Hebrews 4:12) that defined the people of Ezekiel’s day…

“He brought me to the north gate of the Lord’s Temple, and some women were sitting there, weeping for the god Tammuz” (Ezekiel 8:14 NLT).

Tammuz was an ancient pagan deity who allegedly underwent an annual death and rebirth. These women were presumably weeping over his passing, but there was more to come…

“‘Have you seen this?’ he asked. ‘But I will show you even more detestable sins than these!’

Then he brought me into the inner courtyard of the Lord’s Temple. At the entrance to the sanctuary, between the entry room and the bronze altar, there were about twenty-five men with their backs to the sanctuary of the Lord. They were facing east, bowing low to the ground, worshiping the sun!” (Ezekiel 8:15-16 NLT).

The “inner courtyard of the Temple” suggests that this meeting comprised a group of spiritual leaders who had turned their backs on God. However, these things had not escaped God’s notice…

“‘Have you seen this, son of man?’ he asked. ‘Is it nothing to the people of Judah that they commit these detestable sins, leading the whole nation into violence, thumbing their noses at me, and provoking my anger? Therefore, I will respond in fury. I will neither pity nor spare them. And though they cry for mercy, I will not listen'” (Ezekiel 8:16-18 NLT).

This illustrates what God is capable of observing as He looks into the hearts and minds of individual human beings. While an outside observer may not have detected such issues, God saw the truth concerning these behaviors with absolute clarity. Perhaps this is why 1 Corinthians 3:13 offers an important reminder for those who self-identify with Christ…

“…the quality of each person’s work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone’s work; the fire will test it and show its real quality” (GNT).

Finally, there is an ancient maxim that tells us, “Honesty is the best policy.” In light of these passages, we would be wise to adopt that policy regarding ourselves for, “Nothing in all creation is hidden from God’s sight Everything is uncovered and laid bare before the eyes of him to whom we must give account.”

“And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account” (Hebrews 4:13 ESV).

The first seven chapters of the Biblical book of Ezekiel record God’s message through Ezekiel concerning His pending judgment upon the people of Israel. While some aspects of that message seem highly unusual, they provided a clear warning regarding the sentence that God was about to impose upon them at the hands of the Babylonians.

In Ezekiel chapter eight, the prophet was taken “behind the scenes” where he discovered the supporting evidence for that judgment in a manner that illustrates our passage from Hebrews 4:13…

“…on September 17, during the sixth year of King Jehoiachin’s captivity, while the leaders of Judah were in my home, the Sovereign Lord took hold of me…

Then the Lord said to me, ‘Son of man, look toward the north.’ So I looked, and there to the north, beside the entrance to the gate near the altar, stood the idol that had made the Lord so jealous. ‘Son of man,’ he said, ‘do you see what they are doing? Do you see the detestable sins the people of Israel are committing to drive me from my Temple?'” (Ezekiel 8:1, 5-6 NLT).

So God showed the prophet a visible example of the idolatry that characterized the people of that time- but things were about to get worse…

“‘…But come, and you will see even more detestable sins than these!’ Then he brought me to the door of the Temple courtyard, where I could see a hole in the wall. He said to me, ‘Now, son of man, dig into the wall.’ So I dug into the wall and found a hidden doorway.

‘Go in,’ he said, ‘and see the wicked and detestable sins they are committing in there!’ So I went in and saw the walls covered with engravings of all kinds of crawling animals and detestable creatures. I also saw the various idols worshiped by the people of Israel. Seventy leaders of Israel were standing there with Jaazaniah son of Shaphan in the center. Each of them held an incense burner, from which a cloud of incense rose above their heads.

Then the Lord said to me, ‘Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying, ‘The Lord doesn’t see us; he has deserted our land!'” (Ezekiel 8:6-12 NLT).

We’ll continue with our look at Ezekiel’s experience in the context of Hebrews 4:13 next.

“And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13).

The word-picture behind the phrase “…uncovered and laid bare” (NIV) conveys the image of a wrestler who has placed an opponent in a vulnerable position. As one source explains, “Naked and open suggests complete exposure and defenselessness before God. All believers must give account to the all-seeing, all-knowing God…” ₍₁₎

The author of Hebrews will go on to underscore this point later in Hebrews 9:27 in another notable portion of this book: “….it is appointed for men to die once, but after this the judgment.” These verses represent a few of the many Biblical passages that serve to caution us regarding the account we will render to God for the way we have conducted our lives.

Jesus delivered a candid and straightforward preview of that future judgment in Matthew 25:31-46. However, the Bible also offers several other cautionary messages in addition to that portion of Scripture and the others we have already discussed…

“Don’t excuse yourself by saying, ‘Look, we didn’t know.’ For God understands all hearts, and he sees you. He who guards your soul knows you knew. He will repay all people as their actions deserve” (Proverbs 24:12 NLT).

“There is nothing concealed that will not be disclosed, or hidden that will not be made known. What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs” (Luke 12:2-3 NIV).

“…For we shall all stand before the judgment seat of Christ” (Romans 14:10).

In light of this, we should be diligent to heed these important messages. As another source observes…

“We may conceal our inner being from our neighbors, and we can even deceive ourselves; but nothing escapes the scrutiny of God; before Him everything lies exposed and powerless. And it is with Him, not with our fellow-men or with our own conscience, that our final reckoning has to be made. Stripped of all disguise and protection we are utterly at the mercy of God, the Judge of all. Therefore, ‘let us give diligence … !'” ₍₂₎

We can demonstrate the extent of our vulnerability in this area with a look at an event in the life of the Old Testament prophet Ezekiel. We’ll consider Ezekiel’s experience (and what it means for us) beginning next.

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1641). T. Nelson Publishers.

(2) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 83]

“God’s word is living and active. It is sharper than any two-edged sword and cuts as deep as the place where soul and spirit meet, the place where joints and marrow meet. God’s word judges a person’s thoughts and intentions” (Hebrews 4:12 GW).

Our inner motives and intentions seem to be a subject of great interest to God. Of course, knowing that God will judge the unseen motives behind our actions might be an unsettling thought, and may explain why many choose to avoid this subject entirely. But even though there are some who are quite sophisticated in masking their intentions, nothing is hidden from God.

Therefore, we would be wise to seek the guidance of the Holy Spirit in examining our motives under the illumination of God’s Word. For example…

• Do we seek to honor ourselves or do we seek to honor God in our thoughts and actions? As we’re told in 1 Thessalonians 2:4, “…We didn’t speak to please people, but to please God who knows our motives” (CEV).
• Are there ulterior motives that lurk behind a facade of spirituality in our lives?
• What is our basis for decision-making? Do we routinely choose whatever seems easiest or best for us, or do we consider God’s Word first in our decision-making process?
• Are we acting selfishly or unselfishly?
• Do we consider the needs of others, or are we primarily concerned with ourselves?
• What motivates our good works? Do they spring from a desire to honor God with the time, talent, and opportunities He provides, or do we do such things to elicit praise from others?

So, this portion of Scripture reminds us that God is concerned with our internal motives as well as our external actions. To borrow a phrase from Hebrews 4:12, this represents something of a two-edged sword. For example, the New Testament Gospel of John tells us, “…whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God” (John 3:21 NIV). If our thoughts and intentions are good, then we should welcome God’s scrutiny in those areas.

On the other hand, the fact that we will be held accountable for such things should provoke a sense of dread or apprehension in those who are unprepared to meet a holy, righteous, and morally perfect Creator. Therefore…

“Let us hear the conclusion of the whole matter. Fear God, and keep His commandments. For this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it is good, or whether evil” (Ecclesiastes 12:13-14 MKJV).

“For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires” (Hebrews 4:12 NLT).

Of the three hundred and three verses that comprise the Biblical book of Hebrews, the passage quoted above is undoubtedly one of the most important. Much like a small steering wheel that influences the direction of a large vehicle, this verse carries implications that far outweigh its brevity. Consider the implications that flow from this passage…

“…God will do a spiritual postmortem on us at the judgment seat of Christ (Rom. 14:10-12; 2 Cor. 5:10). He will examine our innermost attitudes (‘thoughts’) and motives (‘intentions’). The ‘scalpel’ He will use is His Word.” ₍₁₎

So, this spiritual review will encompass our deeds as well as the thoughts, attitudes, and motivations behind them- and Hebrews 4:12 reminds us that God views such things with absolute clarity no matter how well-hidden they may seem. For example, most of us are probably familiar with the concept of an “ulterior motive” or a hidden agenda as it relates to others. These phrases describe an internal objective that differs from the way our external choices and decisions appear.

Nearly everyone knows what it’s like to interact with someone who seems to be sincere but really isn’t. Perhaps we have engaged with those who were polite and respectful in face-to-face conversations but were very different in other environments. Or maybe we’ve had the unfortunate experience of discovering that someone who claimed to represent God actually held a different agenda.

While we can rest assured that God will evaluate such individuals in complete righteousness, we should be more concerned with this passage as it applies to ourselves. For instance, we may use these examples as an excuse to absolve ourselves from the pursuit of God’s work in our lives. That sentiment is commonly reflected in the oft-quoted objection, “I’m not interested in Christianity – there are too many hypocrites in the church.”

While there may be many who hold that view today, a far more important question is this: “What are we doing to change that perception?” A God-honoring person will prayerfully seek to uncover and address such areas of hidden insincerity in his or her life. As we’re told in the New Testament book of 1 Corinthians…

“Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God” (1 Corinthians 4:5).

(1) Constable, Thomas. DD, Notes on Hebrews 2021 Edition “C. The Possibility of Rest for God’s People 4:1-14” [4:12] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm