The Meaning of Hebrews 4:14 Explained

Hebrews 4:14

KJV: 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.

YLT: Having, then, a great chief priest passed through the heavens -- Jesus the Son of God -- may we hold fast the profession,

Darby: Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession.

ASV: Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.

KJV Reverse Interlinear

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. 

What does Hebrews 4:14 Mean?

Verse Meaning

Our "great High Priest" ( Hebrews 2:17) has already proved faithful through suffering and is now in God"s presence where He intercedes for us (cf. Romans 8:34). Compare our "great salvation" ( Hebrews 2:3). He is not just a priest serving on earth, like Israel"s high priests. He is our file leader ( Hebrews 2:10), and we will follow Him through the heavens one day. This great High Priest is none other than Jesus, not an angel ( Hebrews 1:4-14) or Moses ( Hebrews 3:2-6). He is the Son of God ( Hebrews 1:2).
"The picture of Jesus Christ as High Priest is the most distinctive theme of Hebrews , and it is central to the theology of the book." [1]
Notice that this verse does not say that since we have such a High Priest we will hold fast our confession. Perseverance in faith and good works is not inevitable, though perseverance in salvation is ( 2 Timothy 2:12-13). Since we have such a High Priest we must be careful to hold fast our confession. This verse concludes the exhortation to enter into our rest that began in Hebrews 3:12.
"The warning in Hebrews 3:1 to Hebrews 4:13 is inextricably related to the Exodus generation and the concept of rest. By referring to Moses" and Christ"s faithfulness in the house of God, the writer exhorted his readers to remain faithful to their worship function in God"s house as believer-priests ( Hebrews 3:1-6).
"The generation in the wilderness is an example of those who failed to be faithful and as a result experienced both temporal discipline and eschatological loss. A royal enthronement psalm ( Psalm 95), with its past and present perspectives, was used as the basis for explaining Israel"s failure.
" Hebrews 4begins with an application to the present readers. Four times the text says that the promise of rest remains [2] ( Hebrews 4:1; Hebrews 4:6; Hebrews 4:9; Hebrews 4:11).
"The concept of rest in Hebrews 3:1 to Hebrews 4:13 includes (a) a historical sense related to the Exodus generation and Joshua ( Psalm 95; Joshua 21:44); (b) an eschatological sense related to the Exodus ( Psalm 95); and (c) the sabbath rest related to the readers with its eschatological perspective ( Genesis 2:2-3; Hebrews 4:9).
"The readers" entrance into this eschatological rest depends on their faithfulness in doing good works. As metochoi ("companions") of Christ they must be diligent to receive eschatological reward ( Hebrews 4:11-13) at the judgment seat of Christ. Failure to persevere may result in temporal discipline ( Hebrews 12:4-11) along with the loss of future rewards and authority to rule with Jesus in the millennium." [3]
"The reference to Jesus in his office as high priest in Hebrews 4:14 is not an afterthought, but the intended conclusion of the entire argument. The crucial issue for the community is whether they will maintain their Christian stance. The issue was posed conditionally in Hebrews 3:6 b, and more pointedly in Hebrews 3:14. It was raised again forcefully in Hebrews 4:14 in the exhortation to hold fast to the confession that identified Christians as those who had responded to the message they had heard with faith (cf. Hebrews 4:2). The ministry of Jesus in the heavenly sanctuary as a faithful high priest in the service of God gives certainty to the promise that God"s people will celebrate the Sabbath in his presence if they hold fast their initial confidence." [4]

Context Summary

Hebrews 4:11-16 - Entered By Faith And Prayer
There is no escape for disobedience and unbelief, because we have to do with the omniscience of God. The conception of Hebrews 4:12-13 is of a victim appointed for sacrifice and thrown upon its back, that the keen edge of the knife may do its work more readily. The divine scrutiny is still sharper. There is so much of the soul in what we do, that is, of our opinions and activities. God distinguishes between these and those promptings of His Spirit which are really important and influential. Only what is born of the Spirit will stand the test of eternity!
Shall we not fail in that scrutiny? Will he not detect in us that evil heart of unbelief? We need not fear; because our High Priest has passed the veil that hides the invisible and eternal and has entered the divine presence. "Mercy and grace to help in time of need!" These will meet our supreme needs-mercy for our sins, grace for our helplessness and frailty. [source]

Chapter Summary: Hebrews 4

1  The Sabbath-Rest for Christians is attained by faith
12  The power of God's word
14  By our high priest Jesus, the Son of God,
16  we may and must go boldly to the throne of grace

Greek Commentary for Hebrews 4:14

A great high priest [αρχιερεα μεγαν]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι — dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω — krateō old verb (from κρατος — kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
[]
d Hebrews 2:17, Hebrews 2:18is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following one. [source]
Great high priest [μέγαν]
Emphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood. [source]
Passed into the heavens [διεληλυθότα τοὺς οὐρανούς]
Rend. “passed through the heavens.” Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest. [source]
Jesus the Son of God []
The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Hebrews 4:15concerning his sympathizing character. [source]

Reverse Greek Commentary Search for Hebrews 4:14

Mark 7:2 Holding [κρατοῦντες]
Strictly, holding firmly or fast. So Hebrews 4:14; Revelation 2:25; denoting obstinate adherence to tradition. [source]
Ephesians 4:10 Far above [υπερανω]
See note on Ephesians 1:21. All the heavens (παντων των ουρανων — pantōn tōn ouranōn). Ablative case after υπερανω — huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. That he might fill all things This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Ephesians 4:10 All the heavens [παντων των ουρανων]
Ablative case after υπερανω — huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. [source]
Hebrews 7:26 Higher than the heavens [ὑψηλότερος τῶν οὐρανῶν]
Comp. Ephesians 4:10, Hebrews 4:14. [source]
Hebrews 4:12 The word of God [ὁ λόγος τοῦ θεοῦ]
That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of λόγος with reference to Christ, not even in the description of his relation to God in Hebrews 1:1-14, where, if anywhere, it might have been expected. In Hebrews 6:5and Hebrews 11:3we find ῥῆμα . Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, ἐνεργὴς, τομώτερος, κριτικὸς , would hardly be applied to the Logos, and in Hebrews 4:14he is styled Jesus the Son of God. [source]
Hebrews 10:19 Having therefore [εχοντες ουν]
The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3). Boldness This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 10:19, Hebrews 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place That is, the heavenly sanctuary where Jesus is (Hebrews 6:18-20). This is the better sanctuary (Hebrews 9:1-12). By the blood of Jesus This is the better sacrifice just discussed (9:13-10:18). [source]
Hebrews 13:20 The God of peace [ο τεος της ειρηνης]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω — anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν — ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]
Hebrews 3:1 Holy brethren [αδελποι αγιοι]
Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Partakers [μετοχοι]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Of a heavenly calling [κλησεως επουρανιου]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Consider [κατανοησατε]
First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 4:14 A great high priest [αρχιερεα μεγαν]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 2:1-43 the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι — dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω — krateō old verb (from κρατος — kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in 1711689301_62 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Hebrews 6:18 By two immutable things [δια δυο πραγματων αμετατετων]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται — Theon is accusative of general reference with πσευδομαι — pseusasthai first aorist middle infinitive of ινα εχωμεν — pseudomai That we may have Purpose clause with εχω — hina and the present active subjunctive of ισχυραν παρακλησιν — echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι — katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης — krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]

What do the individual words in Hebrews 4:14 mean?

Having therefore a high priest great having passed through the heavens Jesus the Son - of God we should hold firmly to [our] confession
Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ κρατῶμεν τῆς ὁμολογίας

ἀρχιερέα  a  high  priest 
Parse: Noun, Accusative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
μέγαν  great 
Parse: Adjective, Accusative Masculine Singular
Root: μέγας  
Sense: great.
διεληλυθότα  having  passed  through 
Parse: Verb, Perfect Participle Active, Accusative Masculine Singular
Root: διέρχομαι  
Sense: to go through, pass through.
οὐρανούς  heavens 
Parse: Noun, Accusative Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
κρατῶμεν  we  should  hold  firmly 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: κρατέω  
Sense: to have power, be powerful.
τῆς  to  [our] 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ὁμολογίας  confession 
Parse: Noun, Genitive Feminine Singular
Root: ὁμολογία  
Sense: profession.