1 Every High Priest is taken from among mortals and appointed to be their representative before God to offer gifts and sacrifices for sin.
2 He is able to understand the ignorant and erring for he himself is subject to weakness.
3 This is why he is bound to offer sacrifices for his sins as well as for the sins of the people.
4 Be sides, one does not presume to take this dignity, but takes it only when called by God, as Aaron was.
5 Nor did Christ become High Priest in taking upon himself this dignity, but it was given to him by the One who says: You are my son, I have begotten you today.
6 And in another place: You are a priest forever in the priestly order of Melchi zedek.
7 Christ, in the days of his mortal life, offered his sacrifice with tears and cries. He prayed to him who could save him from death, and he was heard because of his humble submission.
8 Although he was Son, he learned through suffering what obedience was,
9 and once made per fect, he became the source of eternal salvation for those who obey him.
10 This is how God proclaimed him Priest in the order of Melchi zedek.
You should be teachers
11 About this we have much to say, but it is difficult to explain, for you have become dull in understanding.
12 You should be teachers by this time, but in fact you need to be taught again the basic elements of God’s teaching. You need milk, not solid food.
13 Those fed with milk are still infants: this refers to those who have not been tested in the way of righteousness.
14 Solid food is for adults who have trained themselves to distinguish good from evil.
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Comments , Chapter 5
• 5.11 You should be teachers. There are different stages in the development of faith. We can not begin again to take our first steps. To be in the Church for years, without achieving a more enlightened faith and a richer experience, is to grow old and to become incapable of prog ress.
This letter tells us briefly the basic points of Christian teaching (6:1-3).
Teaching on baptisms: it was perhaps an explanation of the different ways offered to those searching for a religion. There were Jewish baptisms, John’s baptism and also Christian baptism. It was also perhaps an instruction on baptism and the gift of the Spirit. For us, usually, it is clear: there is a baptism, and later at confir mation we especially receive the gifts of the Spirit. At that time, things were not so evident: people spoke of several baptisms, baptism of water, baptism of the Spirit.
The laying on of hands. This was the primitive name of confirmation.
In these basic points the seriousness of human life stands out: there are only two roads that lead to judgment and they go in opposite directions. If one does not decide for the road leading to Christ, one loses one’s life.
Those who have once been enlightened (v. 4). In the early Church, baptism was often called “enlightenment.” Not only because people had been instructed in the true faith, but also because, very often, the Lord grants a very tangible experience of his presence to a per son who enters the Church after an authentic conversion. It is the same experience of God which people who take part in spiritual exercises with very sincere dedication often have.
Such an experience is explained more extensively in 12:18-24.
Those who have tasted the wonders of the supernatural world (v. 5). Let us remember that up until a few centuries back, everyone believed that the earth was the center of the universe. They thought heaven was above the earth, like a vault, and beyond this vault were the “high heavens” also called the heavenly world. They thought that God dwelt there with those who have a share in his glory.
Thus, heavenly things were also supernatural things as we say now, or divine. For this reason, in this letter we use supernatural wherever we might also say: heavenly (3:1; 8:5; 9:23; 11:16), because the author is referring to divine things that are already experienced on earth.
An anchor that is thrust beyond the curtain (v. 19). In the Temple of Jerusalem only the High Priest entered the Holy of Holies, separated from the adjoining room by a veil. This is the image of heaven, the authentic Holy of Holies, which Jesus alone has entered. We remain behind, but our hope is already in heaven: this is not human illusion; Jesus is incapable of deceiving us. We will surely arrive there where we have placed our hope.