Hebrews 5:1

Hebrews 5:1. For resumes the subject of discussion (see Hebrews 4:15), and gives a reason why Christ should possess the qualities here described (Hebrews 5:5).

Every priest. The reasoning is suggested by the case of the Aaronic priesthood, and refers in detail to that; but the words are applicable to all priesthoods (i.e to all who act for others in things pertaining to God).

Taken as he is from among men affirms part of the quality of a priest, and is so regarded by most commentators: others render the expression, as apparently does the English Version, ‘when taken' (i.e. every merely human priest); and suppose that there is a contrast between human priests and the Son of God. But the former is the juster view, for the writer goes on to claim for Christ also the same human qualities in a higher degree (Hebrews 5:7, etc.).

Is ordained; properly, ‘is appointed;' ‘ordained even as Aaron was [ordained],' misleads. Ordination in any technical sense is not here, but Divine appointment simply.

For men, i.e on behalf of, not in the stead of. This last is indeed a possible meaning of the preposition in certain combinations (He was made a curse for us, etc.), but is not in the word itself, nor is it appropriate here.

In things pertaining to God; literally, ‘things Godward,' our interests and business in relation to Him.

Both gifts and sacrifices for sins are naturally the offerings or gifts of the law other than sin offerings and the sacrifices; ‘for sins' belonging to the last only (see the same combination in Hebrews 8:3 and Hebrews 9:9), and not, as Alford supposes, to both. It is true, however, that the ‘sacrifices' were also gifts, the victim being the property of the offerer, and sometimes only gifts, and not properly sacrifices (for sin); while the gift was sometimes of the nature of a sacrifice. Both the ideas are blended in the work of our Lord, ‘who gave Himself for us.' On the other hand, we are said, without any reference to sin-offering, to present our bodies living sacrifices (Romans 12:1). The fact is that the old Homeric meaning of the word to sacrifice (Θύω) was to burn wine, etc., in the fire to the gods; its secondary meaning, to slay in sacrifice. From that one root came a double set of derivatives incense, to burn incense, altar of incense (Thyine wood, Thus, etc.); and to sacrifice, to offer sacrifice, altar of sacrifice, etc.; and hence sacrifice is often and naturally used in the New Testament in the figurative sense, especially in St. Paul (Ephesians 5:2; Philippians 4:18). To offer is the technical word common in this Epistle, but Alford says it is never found in St. Paul. The noun, however, is found (Romans 15:16; Ephesians 5:2), though appropriately with another verb ‘present,' ‘give,' either because the sense is figurative (see above), and the ordinary verb would be too sacrificial, or because in the last passage he wants to call attention to the fact that Christ is offerer as well as victim.