Hebrews 5:3 Meaning Explained

Hebrews 5:3

Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people.

English Standard Version (ESV)

The phrase "offer for sins" here doesn't just mean offering sacrifices for the people's sins; it highlights that the high priest himself had to offer sacrifices for his own sins first. This reveals the inherent flaw in the Old Covenant priesthood: even their mediator was tainted by the very sin he was meant to atone for.

What Hebrews 5:3 means

The author is explaining the qualifications of the Old Testament high priest, highlighting that because they were flawed humans, they had to offer sacrifices not only for the people but also for their own sins. This vulnerability and the associated ritual duty underscore their own need for forgiveness, which in turn points to the superiority of Christ's perfect priesthood.

The Priest's Personal Sin and Duty

The Bible paints a picture of the Old Testament high priest being bound by law to offer sacrifices not just for the people, but for himself. How could someone appointed to serve God need atonement?

The Levitical high priest, chosen to mediate between God and Israel, was himself a man living under the weight of sin.

A Necessary Burden

Because the high priest was 'compassed with infirmity' (Hebrews 5:2), he carried a personal obligation to God. This wasn't a matter of preference, but a divine requirement. The Law explicitly stated that the high priest had to offer a sin offering for his own transgressions before he could effectively minister for the people.

The Day of Atonement

This duty was most dramatically illustrated on the Day of Atonement. The high priest would first present a bull for his own sins and those of his household. Only after this personal atonement could he proceed with the offerings for the sins of the entire nation.

This highlights a crucial point: the Old Testament system recognized the pervasive nature of sin, affecting everyone, even those in sacred service.

Sin's Reach: No One Is Exempt

The law demanded that even the highest servant of God had to deal with his own sin. What does this tell us about the universal problem of sin?

The requirement for the high priest to offer sacrifices for himself underscores a profound truth: sin's reach is comprehensive. No one, regardless of their position or role, is inherently righteous or exempt from its consequences.

The Pervasive Nature of Sin

Even those appointed to mediate between God and humanity were seen as participating in the fallen human condition. Their 'infirmity' meant they, too, were susceptible to sin, whether through ignorance, error, or deliberate action.

A Moral Necessity

This wasn't just a ritualistic detail; it was a moral necessity. The commentary points out it was a 'moral necessity' for the high priest to atone for himself first. Until he dealt with his own guilt, he couldn't stand before God on behalf of others who were also guilty. This established a clear precedent: a mediator must first be reconciled before they can effectively mediate reconciliation for others.

Historical context

Written: Likely written in the early to mid-60s AD.
Author: Traditionally the Apostle Paul, though some scholars suggest other early Christian figures.
Location: Written from an unknown location, likely within the Roman Empire, possibly Rome or Caesarea.
Genre: Epistle (Letter) with strong argumentative and exhortative elements, featuring rich theological reflection.

Historical background

The Old Testament sacrificial system, with its required offerings for the high priest's own sins, highlights the imperfection and ongoing need for atonement. This historical context magnifies Jesus' unique, sinless, and final sacrifice as our High Priest.

c. 1445 BC
Tabernacle Construction and Priesthood Established
Following the Exodus from Egypt, God gives detailed instructions for the construction of the Tabernacle and the ordination of Aaron and his sons as priests, establishing the sacrificial system and the role of the Levitical high priest.
c. 1000 BC
Temple in Jerusalem
King Solomon builds the First Temple in Jerusalem, centralizing worship and sacrifice. The role and duties of the High Priest, including his personal sin offerings, become further established within this permanent structure.
c. 586 BC
Destruction of Jerusalem and Temple
The Babylonians destroy Jerusalem and the First Temple, ending the Levitical priesthood in its established form and initiating the period of the Babylonian Exile.
c. 516 BC
Rebuilding of the Second Temple
Following their return from exile, the Jewish people rebuild the Temple in Jerusalem. This marks the continuation of the sacrificial system and the Levitical priesthood, albeit under foreign rule.

Key themes

01Priest's own sin-sacrifice
02Humility of human priesthood
03Moral necessity of duty
04Inherent human infirmity

Cross-references

Leviticus 16:6

This passage directly outlines the requirement for the high priest to offer a sin sacrifice for himself before making atonement for the people, mirroring the obligation described in Hebrews 5:3.

Leviticus 4:3

This verse specifies that when a High Priest sins, he must offer a bull for his own sin, highlighting the personal accountability even for the one who serves the people.

Hebrews 7:27

This verse contrasts Christ's perfect priesthood with the Levitical priests, stating that Christ, unlike them, offered sacrifice first for his own sins and then for the people's, underscoring the unique perfection of His sacrifice.

Hebrews 9:7

This passage describes the High Priest entering the Holy of Holies with blood for himself and for the unintentional sins of the people, showing the dual nature of the sacrifice required by the Law.

Isaiah 53:12

This prophecy points to the Suffering Servant bearing the sins of many and making intercession for the transgressors, a concept that resonates with the high priest's role but is perfectly fulfilled by Christ's ultimate sacrifice.

Scholarly commentary

Hebrews 5:3: "And by reason hereof he ought, as for the people, so also for himself, to offer for sins."

(3) To be closely joined with Hebrews 5:2 : “Is compassed with infirmity, and by reason thereof is bound . . .” The law of the Day of Atonement required a sin-offering of a bullock and a burnt-offering of a ram for the high priest himself, and for the congregation a sin-offering of two he-goats and a burnt-offering of a ram. Over his own sin-offering the high priest made confession of sins,…
ellicott

Hebrews 5:3: "And by reason hereof he ought, as for the people, so also for himself, to offer for sins."

This connection demonstrates the infirmity of the legal high priest: for this their infirmity, sins of ignorance and error. And by reason hereof he ought, as for the people; he was obliged to his work by the express law of God, Leviticus 1:1-17 . It is a rule for what the priests ought to do, and so is the whole book, to which they are to be punctually obedient, even to sacrifice for particu…
poole

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What Hebrews 5:3 means

Historical context

Written: Likely written in the early to mid-60s AD.
Author: Traditionally the Apostle Paul, though some scholars suggest other early Christian figures.
Location: Written from an unknown location, likely within the Roman Empire, possibly Rome or Caesarea.
Genre: Epistle (Letter) with strong argumentative and exhortative elements, featuring rich theological reflection.

Historical background

c. 1445 BC

Tabernacle Construction and Priesthood Established

Following the Exodus from Egypt, God gives detailed instructions for the construction of the Tabernacle and the ordination of Aaron and his sons as priests, establishing the sacrificial system and the role of the Levitical high priest.

c. 1000 BC

Temple in Jerusalem

King Solomon builds the First Temple in Jerusalem, centralizing worship and sacrifice. The role and duties of the High Priest, including his personal sin offerings, become further established within this permanent structure.

c. 586 BC

Destruction of Jerusalem and Temple

The Babylonians destroy Jerusalem and the First Temple, ending the Levitical priesthood in its established form and initiating the period of the Babylonian Exile.

c. 516 BC

Rebuilding of the Second Temple

Following their return from exile, the Jewish people rebuild the Temple in Jerusalem. This marks the continuation of the sacrificial system and the Levitical priesthood, albeit under foreign rule.