heb 4:14

Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Heb 3:1, and as the High Priest who made reconciliation for the sins of the people, Heb 2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10. After all, it is possible that this may be a resumption of the discourse from Heb 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God." To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb 3:1 (note), to which this verse seems immediately to refer. Three things the apostle professes to prove in this epistle: - 1. That Christ is greater than the angels. 2. That he is greater than Moses. 3. That he is greater than Aaron, and all high priests. The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle. The apostle states, 1. That we have a high priest. 2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line. 3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement. 1. He left the congregation of the people. 2. He passed through the veil into the holy place, and was not seen even by the priests. 3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest, 1. Left the people at large. 2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight. 3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens.

4:14-16 These key verses conclude the exhortation begun at 3:1 and introduce the lengthy treatment of Jesus’ role as High Priest (4:14–10:25). 4:14 This verse effectively summarizes the whole message and challenge of Hebrews; the high priesthood of Jesus the Son of God is the basis for endurance in the Christian faith. • a great High Priest: Israel’s high priest was the main leader in the worship of God and the primary mediator between God and the people (see Exod 31:10; Lev 4:3; 2 Kgs 12:10; 2 Chr 26:20). • who has entered heaven: The earthly high priests entered God’s presence in the Most Holy Place once a year on the Day of Atonement (Lev 16:1-25). By contrast, Jesus, our High Priest, has entered God’s presence in heaven, and there he remains (Heb 7:26; 9:11-12, 23-26). • let us hold firmly: An enduring commitment to active belief in and allegiance to Jesus (see also Col 2:19; 2 Thes 2:15; Rev 2:13, 25; 3:11).

For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one: which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints: but was in all points tempted like as we are: of the temptations of Christ, and of the saints; see Gill on Heb 2:18. yet without sin; there was no sin in his nature; though he was encompassed about with infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his temptations; though he was solicited to sin by Satan, yet he could find none in him to work upon; nor could he draw him into the commission of any sin.