Hebrews 5:4
Chapter 5 Obs. III. No dignity of person or place, no duty, no merit, can deliver sinners from standing in need of a sacrifice for sin. The high priest, being a sinner, was to "offer for himself."
Obs. IV. It was a part of the darkness and bondage of the church under the old testament, that their high priests had need to offer sacrifices for themselves and their own sins. This they did in the view of the people; who might fear lest he could not fully expiate their sins who had many of his own, and was therefore necessitated in the first place to take care of himself. It is a relief to sinners, that the word of reconciliation is administered unto them, and the sacrifice of Christ proposed, by men subject unto the like infirmities with themselves; for there is a testimony therein, how that they also may find acceptance with God, seeing he deals with them by those who are sinners also.
But these are not the persons who procure the remission, or have made the atonement which they declare. Were it so, who could with any confidence acquiesce therein? But this is the holy way of God: Those who are sinners declare the atonement which was made by him who had no sin.
Hebrews 5:4
The foregoing verses declare the personal qualifications of a high priest. But these alone are not sufficient actually to invest any one with that office; it is required, moreover, that he be lawfully called thereunto. The former make him meet for it, and this gives him his right unto it. And in the application of the whole unto Jesus Christ, this is first insisted on, verse 5.
Ver. 4.—Καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλὰ ὁ καλούμενος ὑπὸ τοῦ Θεοῦ, καθάπερ καὶ ὁ Ἀαρών.
Ver. 4.—And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
There is no difficulty in the rendering of these words, and consequently very little difference among translators. The Syr. and Vulg. Lat. read "honour" absolutely, without taking notice of the article τήν, which is here emphatical,
"this honour;" the honour of the priesthood. And for "himself," the Syriac reads,
"to his own soul;" by an idiom of speech peculiar to the eastern languages.
The words may he taken as a negative universal proposition, with a particular exception subjoined. "No man taketh this honour to himself but" only "he who is called." He that is called taketh this honour to himself, or he that hath right so to do,—namely, to possess and exercise the office of a high priest. Or they
Chapter 5 may be resolved into two disjunctive propositions: the one universally negative, without exception or limitation, "No man taketh this honour unto himself;" the other particularly affirmative, "He that is called of God," he doth so, or he receiveth this honour. Thus there is an opposition expressed between a man's taking this honour unto himself and his receiving of it on the call of God. Or we may yet more plainly express the meaning of the apostle. Having laid down the qualifications necessary unto him who was to be a high priest, he declares what is required for his actual investiture with this office. And this he expresseth,—1. Negatively, he is not to assume this honour to himself: 2.
Positively, he is to be called of God; which he exemplifies in the instance of Aaron, "as was Aaron."
Οὐχ ἑαυτῷ τις λαμβάνει. Οὐχ ἑαυτῷ τις λαμβάνει, "any one doth not take;" that is, no man doth. And λαμβάνω is not here simply "sumo," "to take:" but "assumo," "to take upon," "to take to him;" or as it sometimes signifies,
"prehendo, corripio," "unduly to take," by laying hold of any thing. "No man taketh," that is, according to the law, according to divine institution. It was not the law that men should so do. Men might do otherwise, and did do otherwise, both as to the office and exercise of the priesthood. So did king Uzziah as to the exercise of it, 2 Chron. 26:16. And at the time of the writing of this epistle, as also for many years before, there had been no lawful order or call observed in those who possessed the office of the high priesthood among the Jews. Some invaded it themselves, and some were intruded into it by foreign power. And both Chrysostom and Œcumenius suppose that our apostle in this place doth reflect on that disorder. His principal intention is plainly to declare how things ought to be, by the law and constitution of God. "No man doth;" that is, do man ought so to do, for it is contrary to the law and the order appointed of God in his church. See Num. 18. God's institution in the Scripture is so far the sacred rule of all things to be done in his worship, that whatever is not done by virtue thereof, and in conformity thereunto, is esteemed as not done, or not at all done to him. But,— Τὴν τιμήν. Τὴν τιμήν. This is the object of the act prohibited: "The honour;"
'this honour whereof we treat.' Τιμή here intends either the office itself or the dignity of it. The office itself may be called "honour," because it is honourable.
So also is the word used, chap. 3:3. 'No man taketh this honourable office upon him of his own head, of himself, without warrant, call, and authority from God.' If only the dignity of the office be intended, then it is, 'No man arrogateth so much to himself, so sets up or advanceth himself, as to set himself
Chapter 5 out for an high priest.' I judge the office itself is first intended, yet not absolutely, but as it was honourable, such as men would naturally desire and intrude themselves into, had not God set bounds to their ambition by his law.
So did Korah; for which he was first rebuked and afterwards destroyed, Num.
16:9, 10, etc. And this office was exceeding honourable, on a twofold account:— 1. From the nature of it: wherein there was, (1.) An especial separation unto
God, Exod. 28; (2.) An especial appropinquation or drawing nigh unto him, Lev.
16; (3.) The discharge of all peculiar divine services. These things made the office honourable,—a high honour unto them that were duly vested with it. For what greater honour can a mortal creature be made partaker of, than to be peculiarly nigh unto God?
2. Because God required that honour should be given both unto the office and person vested with it. For this end partly was he to be adorned with garments made "for beauty and for glory," and had power given him to rule in the house of God, 1 Sam. 2:30. But even in general, it is a great honour, on any account, to be made nigh unto God.
Ὁ καλοῦμενος. Ἀλλὰ ὁ καλοῦμενος, "but he that is called of God." The called one of God, he hath, he receiveth, he is made partaker of the honour of this office. He is the high priest whom God calls. And this call of God is the designation of a man unto an office or employment. He doth, as it were, look on a person among others, and calls him out to himself, as Exod. 28:1. It compriseth also the end of the call, in the collation of right, power, and trust, whatever is necessary unto the due exercise of that whereunto any one is called; for God's will and pleasure is the supreme rule of all order and duty. And this call is here exemplified in the instance of Aaron: "even as was Aaron."
Καθάπερ καὶ ὁ Ἀαρών. Καθάπερ καὶ ὁ Ἀαρών, "even as Aaron," "in like manner as Aaron." And the note of similitude is regulated either by the word
"called," or by the subject of the instance, "Aaron." If by the former, no more is intended but that he must have a call of God, as Aaron had. The comparison proceeds no farther but unto the general nature of a call. A call he must have, but the especial nature of that call is not declared. But if the note of comparison be regulated by the instance of Aaron, then the especial manner and nature of the call intended is limited and determined: 'He must be called of God as was
Aaron;' that is, immediately and in an extraordinary way. And this is the sense of the words and place.
Chapter 5 It may be objected, 'If this be so, then all the high priests who succeeded
Aaron in the Judaical church are here excluded from a right entrance into their office; for they were not immediately called of God unto their office, as Aaron was, but succeeded one another by virtue of the law or constitution, which was only an ordinary call.' Ans. It doth not exclude them from a right entrance into their office, but it doth from being considered in this place. They had that call to their office which God had appointed, and which was a sufficient warranty unto them in the discharge of it. But our apostle disputes here about the erection of a new priesthood, such as was that of Christ. Herein no ordinary call, no law-constitution, no succession, could take place, or contribute any thing thereunto. The nature of such a work excludes all these considerations.
And he who first enters on such a priesthood, not before erected nor constituted, he must have such a call of God thereunto. So had Aaron at the first erection of a typical priesthood in the church of Israel. He had his call by an immediate word of command from God, singling him out from among his brethren to be set apart unto that office, Exod. 28:1. And although in other things which belonged unto the administration of their office, the Lord Christ is compared to the high priests in general, executing their office according to the law, wherein they were types of him, yet as unto his entrance into his office upon the call of God, he is compared with Aaron Only.
This being the proper design of the words, the things disputed by expositors and others from this place, about the necessity of an ordinary outward call to the office of the priesthood, and, by analogy, unto the ministry of the gospel, though true in themselves, are foreign unto the intention of this place; for the apostle treats only of the first erection of a priesthood in the persons of Aaron and Christ, whereunto an extraordinary call was necessary. And if none might take on him the office of the ministry but he that is called of God as was Aaron, no man alive could do so at this day.
Again, the note of similitude expresseth an agreement in an extraordinary call, but not in the manner of it and its special kind. This is asserted, that the one and the other had an immediate call from God, but no more. But as unto the especial kind and nature of this immediate call, that of Christ was incomparably more excellent and glorious than that of Aaron. This will be manifest in the next verses, where it is expressed and declared. In the meantime we shall consider the call of Aaron, as our apostle doth the ministry of Moses, chap. 3, declaring wherein indeed it was excellent, that so the real honour of the call of Christ above it may appear:—
Chapter 5 1. He was "called of God," by a word of command for his separation unto the office of the priesthood: Exod. 28:1, "Take thou unto thee Aaron thy brother, and his sons with him, … that he may minister unto me in the priest's office."
His sons were also mentioned, because provision was herein made for succession.
This made his call extraordinary,—he was "called of God." But, (1.) This command was not given by a word from God immediately unto himself. God doth not say unto him, 'Thou art my priest; this day have I called thee.' But it is
Moses to whom the command is given, and with whom the execution of it is intrusted. So that, (2.) He is in his call put as it were in the power of another; that is, of Moses. To him God says, "Take unto thee Aaron thy brother;"—'Be thou unto him in the room of God, and act towards him in my name.'
2. This command or call of God was expressed in his actual separation unto his office, which consisted in two things:—
(1.) His being arrayed by God's appointment with glorious garments, Exod.
28:2. And they are affirmed to be contrived on purpose "for beauty and for glory." But herein also a double weakness is included or supposed:—[1.] That he stood in need of an outward robe to adorn him, because of his own weakness and infirmities, which God would as it were hide and cover, in his worship, under those garments. [2.] That indeed they were all of them but typical of things far more glorious in our high priest, namely, that abundant fulness of the graces of the Spirit, which being poured on him rendered him "fairer than the children of men." It was therefore a part of the glory of Christ, that in the discharge of his office he stood in no need of outward ornaments, all things being supplied by the absolute perfection of his own personal dignity and holiness.
(2.) His actual consecration ensued hereon; which consisted in two things:— [1.] His unction with the holy consecrated oil. [2.] In the solemn sacrifice which was offered in his name and for him, Exod. 29. And there was much order and glory in the solemnity of his consecration.
But yet still these things had their weakness and imperfection. For, (1.) He had nothing of his own to offer at his consecration, but he was consecrated with the blood of a bullock and a ram. (2.) Another offered for him, and that for his sins. And this was the call of Aaron, his call of God; and that which God vindicated, setting a notable mark upon it, when it was seditiously questioned by Korah, Num. 16:3, 17:10. And all these things were necessary unto Aaron, because God in his person erected a new order of priesthood, wherein, he was to
Chapter 5 be confirmed by an extraordinary call thereunto. And this is that, and not an ordinary call, which the call of Christ is compared unto and preferred above.
After this all the successors of Aaron had a sufficient call to their office, but not of the same kind with that of Aaron himself. For the office itself was established to continue by virtue of God's institution. And there was a law of succession established, by which they were admitted into it, whereof I have treated elsewhere. But it is the personal call of Aaron which is here intended.
Obs. I. It is an act of sovereignty in God to call whom he pleaseth unto his work and especial service, and eminently so when it is unto any place of honour and dignity in his house.
The office of the priesthood among the Jews was the highest and most honourable that was among them, at the first plantation of the church. And an eminent privilege it was, not only unto the person of him who was first called, but with respect also unto his whole posterity; for they, and they only, were to be priests unto God. Who would not think, now, but that God would call Moses to this dignity, and so secure also the honour of his posterity after him? But he takes another course, and calls Aaron and his family, leaving Moses and his children after him in the ordinary rank and employment of Levites. And the sovereignty of God is evident herein,—1. Because every call is accompanied with choice and distinction. Some one is called out from among others. So was it in the call of Aaron, Exod. 28:1, "Take unto thee Aaron, from among the children of Israel." By a mere act of sovereign pleasure God chose him out from among the many thousands of his brethren. And this sovereign choice God insisteth on to express the favour and kindness that is in any call of his, 1 Sam. 2:27, 28. And herewith he reproacheth the sins and ingratitude of men, upbraiding them with his sovereign kindness, Num. 16:9, 10:2. Because antecedent unto their call there is nothing of merit in any to be so called, nor of ability in the most for the work whereunto they are called. Under the new testament none was ever called to greater dignity, higher honour, or more eminent employment, than the apostle Paul. And what antecedaneous merit was there in him unto his vocation? Christ takes him in the midst of his madness, rage, persecution, and blasphemy, turns his heart unto himself, and calls him to be his apostle, witness, and great instrument for the conversion of the souls of men, bearing forth his name to the ends of the earth. And this we know that himself mentions on all occasions as an effect of sovereign grace, wisdom, and mercy. What merit was there, what previous disposition unto their work, in a few fishermen about the lake of Tiberias or sea of Galilee, that our Lord Jesus Christ should call them to
Chapter 5 be his apostles, disposing them into that state and condition wherein they "sit on twelve thrones, judging the twelve tribes of Israel?" So was it ever with all that God called in an extraordinary manner. See Exod. 4:10, 11; Jer. 1:6; Amos
7:14, 15. In his ordinary calls there is the same sovereignty, though somewhat otherwise exercised. For in such a call there are three things:—1. A providential designation of a person to such an office, work, or employment. When any office in the house of God, suppose that of the ministry, is fixed and established, the first thing that God doth in the call of any one thereunto, is the providential disposition of the circumstances of his life, directing his thoughts and designs toward such an end. And were not the office of the ministry in some places accompanied with many secular advantages, yea, provisions for the lusts and luxuries of men that are foreign unto it, this entrance into a call from God thereunto, by a mere disposal of men's concerns and circumstances, so as to design the ministry in the course of their lives, would be eminent and perspicuous. But whilst multitudes of persons, out of various corrupt ends, crowd themselves into the entrances of this office, the secret workings of the providence of God towards the disposal of them whom he really designs unto his work herein are greatly clouded and obscured. 2. It is part of this call of God, when he blesseth, succeedeth, and prospereth the endeavours of men to prepare themselves with those previous dispositions and qualifications which are necessary unto the actual call and susception of this office. And hereof also there are three parts:—(1.) An inclination of their hearts, in compliance with his designation of them unto their office. Where this is not effected, but men proceed according as they are stimulated by outward impressions or considerations, God is not as yet at all in this work. (2.) An especial blessing of their endeavours for the due improvement of their natural faculties and abilities in study and learning, for the necessary aids and instruments of knowledge and wisdom. (3.) The communication of peculiar gifts unto them, rendering them meet and able unto the discharge of the duty of their office; which, in an ordinary call, is indispensably required as previous to an actual separation unto the office itself. 3. He ordereth things so, as that a person whom he will employ in the service of his house shall have an outward call, according unto rule, for his admission thereinto. And in all these things God acts according to his own sovereign will and pleasure. And many things might hence be educed and insisted on. As,—1. That we should have an awful reverence of, and a holy readiness to comply with the call of God; not to run away from it, or the work called unto, as did Jonah, chap. 1; nor to be weary of it, because of difficulty and