A critical aspect of our great high priest is the fact that he is also the King. If he were not, his priesthood would not be perfect. This truth is inescapable when the details of Hebrews 4:14-5:10 are observed. First, we see that Jesus has passed through the heavens, the sense being not his descent from Heaven in the incarnation, but his ascent to Heaven following the resurrection. We know this given that this fact is meant to distinguish Jesus from the high priests of old who certainly also shared in flesh and blood, but were most certainly not exalted to the right hand of God. We are also invited to come to Jesus' throne of grace—a somewhat conspicuous choice of words given this section is primarily focusing on the priesthood of Jesus. Why does the author not exhort us to draw near to God's presence in the heavenly Holy of Holies, for example? Melchizedek is also given focus, with the author later pointing out that both his name and position signal him as king, things that liken to Jesus. ( Hebrews 7:2 ) And then there is quotation from Psalm 2—a psalm entirely dedicated to the kingship of Messiah, not to his priesthood. And yet, it is quoted here, in a section which unpacks Jesus as our high priest. So it is clear that Jesus as King is critically important to his role as our great high priest. But why? The answer is that only if our high priest is the Sovereign King himself can his ministry to us be unshakeable and perfect forever (Hebrews 7:26-28). That is, the one who brings us to the throne of God's grace himself sits on the same throne (Hebrews 8:1). If he did not, our hope would not be perfect (Hebrews 5:9). One proof to the truth of the Gospel is the fact that we cannot even imagine something better. Test it out—can you even make up a scenario where we could have a high priest more perfect than the one we have in Jesus? And when you joyfully fail at this effort, let it encourage you to draw near all the more to the King who has become for us our great high priest.
Main point summary
The eternal Son who sits at the right hand of God became weak and dependent in order that he might be appointed our Savior-High Priest by God. Therefore, let us confidently draw near to him for grace from one who understands your neediness.
Since then we have d a great high priest e who has passed through the heavens,
Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς,
וְכֵיוָן שֶׁיֵּשׁ לָנוּ כֺּהֵן גָּדוֹל עֶלְיוֹן אֲשֶׁר עָבַר דֶּרֶךְ הַשָּׁמַיִם,
Jesus, the Son of God,
Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ,
הֲלֹא הוּא יֵשׁוּעַ בֶּן־הָאֱלֹהִים,
f let us hold fast our confession.
κρατῶμεν τῆς ὁμολογίας.
נַחֲזִיקָה בְּהַכְרָזַת אֱמוּנָתֵנוּ.
For we do not have a high priest g who is unable to sympathize with our weaknesses,
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν,
כִּי אֵין לָנוּ כֺּהֵן גָּדוֹל שֶׁאֵינוֹ יָכוֹל לָחוּשׁ עִמָּנוּ אֶת חֻלְשׁוֹתֵינוּ,
but one who in every respect has been d tempted as we are,
πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα
אֶלָּא אֶחָד שֶׁהִתְנַסָּה בַּכֺּל כָּמוֹנוּ
h yet without sin.
i Let us then with confidence draw near to the throne of grace,
προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος,
עַל כֵּן נִקְרְבָה בְּבִטָּחוֹן אֶל כֵּס הַחֶסֶד
that we may receive mercy
ἵνα λάβωμεν ἔλεος
and find grace
καὶ χάριν εὕρωμεν
to help in time of need.
εἰς εὔκαιρον βοήθειαν.
For every high priest chosen from among men j is appointed to act on behalf of men k in relation to God,
Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν,
כָּל כֺּהֵן גָּדוֹל הַלָּקוּחַ מִקֶּרֶב בְּנֵי אָדָם, מְמֻנֶּה לְמַעַן בְּנֵי אָדָם עַל עִנְיְנֵי אֱלֹהִים
l to offer gifts and sacrifices for sins.
ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
כְּדֵי לְהַקְרִיב מְנָחוֹת וּזְבָחִים עַל חֲטָאִים.
m He can deal gently with the ignorant and wayward,
μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις,
הוּא יָכוֹל לַחֲמֺל עַל הַשּׁוֹגְגִים וְהַתּוֹעִים,
since he himself n is beset with weakness.
ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν
מִשּׁוּם שֶׁגַּם הוּא מֻקָּף חֻלְשָׁה.
Because of this he is obligated to offer sacrifice for his own sins o just as he does for those of the people.
καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ αὐτοῦ προσφέρειν περὶ ἁμαρτιῶν.
מִסִּבָּה זֺאת הוּא חַיָּב לְהַקְרִיב עַל חֲטָאִים גַּם בְּעַד הָעָם וְגַם בְּעַד עַצְמוֹ.
And p no one takes this honor for himself,
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν
וְאֵין אִישׁ לוֹקֵחַ לְעַצְמוֹ אֶת הַכָּבוֹד
but only when called by God,
ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ
זוּלָתִי הַנִּקְרָא מִטַּעַם אֱלֹהִים,
q just as Aaron was.
καθώσπερ καὶ Ἀαρών.
So also Christ r did not exalt himself to be made a high priest,
Οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα
כֵּן גַּם הַמָּשִׁיחַ לֹא נָטַל לְעַצְמוֹ אֶת הַכָּבוֹד לִהְיוֹת כֺּהֵן גָּדוֹל,
but was appointed by him who said to him,
ἀλλʼ ὁ λαλήσας πρὸς αὐτόν•
אֶלָּא קִבֵּל זֺאת מֵאֵת הָאוֹמֵר אֵלָיו,
s “You are my Son, today I have begotten you”;
υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε•
" בְּנִי אַתָּה, אֲנִי הַיּוֹם יְלִדְתִּיךָ ";
as he says also in another place,
καθὼς καὶ ἐν ἑτέρῳ λέγει•
כְּמוֹ שֶׁגַּם בְּמָקוֹם אַחֵר הוּא אוֹמֵר,
t “You are a priest forever, after the order of Melchizedek.”
σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ,
" אַתָּה־כֺהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק ."
In the days of his flesh,
ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ
וּבִימֵי הֱיוֹתוֹ בְּגוּף בָּשָׂר וָדָם,
u Jesus 1 offered up prayers and supplications, v with loud cries and tears, to him w who was able to save him from death,
δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας
הִקְרִיב תְּפִלּוֹת וְתַחֲנוּנִים בִּצְעָקָה גְּדוֹלָה וּבִדְמָעוֹת אֶל הַיָּכוֹל לְהוֹשִׁיעוֹ מִמָּוֶת,
and x he was heard because of his reverence.
καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας,
וְאָמְנָם נִשְׁמַע בִּגְלַל יִרְאַת הָאֱלֹהִים שֶׁבּוֹ.
Although y he was a son,
καίπερ ὢν υἱός,
וְאַף כִּי הָיָה הַבֵּן,
z he learned obedience through what he suffered.
ἔμαθεν ἀφʼ ὧν ἔπαθεν τὴν ὑπακοήν,
מִסִּבְלוֹתָיו לָמַד לְצַיֵּת.
And a being made perfect,
he became the source of eternal salvation to all who obey him,
ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου,
הָיָה לְמָקוֹר שֶׁל יְשׁוּעַת עוֹלָמִים לְכָל הַמְצַיְּתִים לוֹ,
being designated by God a high priest b after the order of Melchizedek.
προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισέδεκ.
וֵאלֹהִים קָרָא לוֹ, " כֺּהֵן גָּדוֹל עַל־דִּבְרָתִי מַלכִּי־צֶדֶק ."
Is the meaning here Jesus' descent from his heavenly throne to being made man, or his accent to the heaves following his resurrection?
This command is indeed closely in parallel to the command in 14c. This is clear from 10:19-23.
Here we find further explanation for the Ground of 14a-b and 15.
The common thread in these two quotes is the fact we find God the Father declaring Jesus to be High Priest (Son=High, priest=Priest). A study of these psalms reveals both to speak in the grandest of terms about the power, authority and honor of the Messiah Priest-King. However, in both of them it is also strikingly clear that this is not a position that is gained by this Person's own doing, but given to Him by God the Father.
I did not do a BL for 14 + 15 + 16 since in 16 we see "throne of grace." The "throne" portion seems to rest upon 14, whereas the "grace" portion rests upon 15.
Is there any sense of King in this context? What is the begotten part all about in the writer of Hebrew's mind? (5c)