“"He Learned Obedience"”

Sunday, June 29, 2025

We’ve now been through the first four chapters of Hebrews. Chapter 1 used the Scriptures to demonstrate Christ’s supremacy over angels. Chapter 2 introduced the idea of Christ as mediator between man and God. Chapter 3 allegorized from Psalm 95 to the author’s own audience of Jewish Christians, pointing out that the same dangers faced both. In last week’s article focusing on Hebrews 4, we left off in a somewhat dismal and terrifying place—Israel’s rebellion forming an ominous warning for Christians today, lest we “fall by the same sort of disobedience” (He 4.11) and consequently be denied entry into God’s eternal, promised rest (cf. v1). But it was not the author’s goal to leave us terrified—at least, not at this juncture. Yes, he issued the warning, but he followed it by returning to the observation that Jesus lives to mediate between God and his rebellious people.

Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 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 4.14-16)

The author returns now to the point he teased around the end of chapter 2—Jesus is our high priest. He has plenty more to say about this, but before he dissects the idea and its implications, he goes to the practical endpoint—he is our mediator, and a far more effective one than any other high priest! As a result, we can approach God’s throne with “confidence.” The Greek word behind this is παρρησία-parrēsia, which conveys boldness and frankness of speech. The idea is that we don’t need to be afraid of offending God with our weaknesses and unsavory characteristics, because our mediator, while not sharing our faults, has matched, and even exceeded our human experience of suffering and weakness. As a result, he can effectively petition his Father on our behalf, and help us to find mercy and grace when we need it.

The author continues, laying out the duties of a priest, which both Jesus and the Levites carried out for God’s people.

For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and wayward, since he himself is beset with weakness. Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. And no one takes this honor for himself, but only when called by God, just as Aaron was.

(Hebrews 5.1-4)

Living in a society with a priesthood and sacrifices, the audience may very well take them for granted, and fail to fully recognize the basis for the priestly role. The whole point is to mediate between man and God, because each man has obligations toward God, which he can’t fulfill on his own behalf. The sinful man, for example, has a duty to seek forgiveness and reconciliation with God, whose laws he has transgressed. But he lacks the standing to appear before God and make that request, on account of the very sin for which he needs to atone! There are other factors, too; but this one demonstrates man’s impossible position before God.

Aaron and his descendants were guilty of their own sins, and so couldn’t fully mediate between the righteous God and the wicked sinner. But Jesus both understands the sinner’s weakness, and has conquered those same weaknesses, remaining holy! This makes him the perfect choice for priesthood. This seemed like a new idea. No other New Testament book labels Jesus this way! And yet the author of Hebrews isn’t inventing it of his own accord; it was revealed by the Holy Spirit. In fact, it was revealed a thousand years before Christ was born.

The Lord has sworn

        and will not change his mind,

“You are a priest forever

        after the order of Melchizedek.”

(Psalm 110.4)

The author of Hebrews recognized this (cf. 5.6), but he seems to have been the only one to take note, up to that time. In sorting out the implications of Jesus’ priestly office, he does not disappoint!

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 because of his reverence. Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek.

(Hebrews 5.7-10)

He fulfilled several priestly duties, but the ones most important to us culminate in our eternal reconciliation to God—“salvation,” for those who throw themselves on his mercy, accept his mediation, and submit will and body to his instructions.

Perhaps you can tell that the author is not done with this point; in fact, his next few words are, “About this we have much to say, and it is hard to explain, since you have become dull of hearing” (v11). This will introduce a digression that spans the remainder of chapter 5 and all of chapter 6, before he deftly segues back to the topic by means of the same old quotation, reminding us of Jesus’ priestly order. But for now, just consider that Jesus—God’s own Son—took on human form and learned what it’s like to will something different from his heavenly Father, and yet obey him anyway. How much more do we owe the Father our obedience, who have nothing to offer him, no rights before him, and only a record of rebellion tied to our names?

Jeremy Nettles

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