Jesus' Superiority Over Human Intercessors in Hebrews 4
The book of Hebrews presents Jesus as a high priest who is superior to all human intercessors, a theme particularly evident in Hebrews 4:14-16. This passage states, "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (KJV).
This section of Hebrews resumes an earlier discussion from Hebrews 2:17, emphasizing Jesus' role as a high priest [4]. The author of Hebrews consistently argues for the superiority of Jesus Christ over previous figures and institutions in Jewish tradition, including prophets, angels, and the Levitical priesthood [3, 5, 8]. For instance, Hebrews 1:4 asserts that Jesus has "inherited a more excellent name" than the angels, indicating his higher status and rank [1, 2]. This is significant because first-century Jews held angels in high esteem, and the law itself was believed to have been "ordained by angels" [2, 3].
The phrase "passed into the heavens" (Hebrews 4:14) is more accurately rendered as "passed through the heavens" [4]. This imagery suggests Jesus' journey through the various celestial spheres—the aerial heaven and the heaven containing celestial bodies—to reach the "heaven of heavens," which is the immediate presence of God [4]. This act parallels the Levitical high priest passing through the veil into the Holy of Holies, but Jesus' passage is into a superior, heavenly sanctuary [4]. This heavenly priesthood distinguishes Jesus from and makes him superior to the priests of the old covenant, who served in an earthly tabernacle [6].
A key aspect of Jesus' superiority as a high priest is his ability to empathize with human weaknesses. Hebrews 4:15 states, "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." This highlights Jesus' incarnation and his experience of human temptation, though without yielding to sin [8]. This contrasts with the Old Testament high priests who, being sinful themselves, had to offer sacrifices for their own sins before they could intercede for the people [6]. Jesus, by contrast, is "great" as the "Son of God, higher than the heavens" [4].
The author of Hebrews uses this understanding of Jesus' high priesthood to exhort believers to "hold fast our profession" and to "come boldly unto the throne of grace" [7]. The confidence to approach God's throne is a direct result of having such a high priest who is both divine and fully human, having experienced temptation yet remaining sinless [7]. This access to God's grace and mercy is a privilege that exceeds those available under the old covenant [7]. The overall argument of Hebrews is that the privileges offered through Christ under the gospel are far greater than those of the Jewish church under Moses, and therefore believers should make proper use of them [7].
Sources
- Hebrews “having become so much better than the angels, as he has inherited a more excellent name than they have. -- Hebrews 1:4”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 1:4: 1:4 The Son’s exalted position shows that the Son is far greater than the angels in status or rank. First-century Jews were fascinated with angels and held them in high esteem, so the author of Hebrews establishes the Son’s superiority to them. • just as the name . . . is greater: Cp. 2 Sam 7:8-14. Some commentators believe that the title “Son” is the name implied here. Others think the name is Yahweh, the covenant name of God in the Old Testament (Exod 3:14-15; cp. Phil 2:9-11).”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1:4: The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels (Gal 3:19), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious be”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:14: Seeing then--Having, therefore; resuming Heb 2:17. great--as being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest. passed into the heavens--rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through th”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:4: Being made . . . better--by His exaltation by the Father (Heb 1:3, Heb 1:13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Phi 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 8:4: 8:4 If he were here on earth: Under the old order Jesus would not even be a priest, as previously discussed (see 7:13-14). But Jesus is in heaven, which makes his priestly service distinct from and superior to that of the priests of the old covenant (8:5; 9:11, 24; 10:12).”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 4 (introduction): The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (Heb 4:1-4). II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (Heb 4:2). Then, II. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (Heb 4:3-10). IV. Concludes with proper a”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2 (introduction): In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).”