THEREFORE HOLY BRETHREN: Hothen adelphoi hagioi: (Colossians 1:22; 3:12; 1 Thessalonians 5:27; 2 Timothy 1:9; 1 Peter 2:9; 3:5; 2 Peter 1:3-10; Revelation 18:20)

Therefore is literally "from which", meaning that the following arguments could be deduced from the conclusions the writer had reached in the preceding passages.

Spurgeon writes...

Luther says,

When I think of what Christ suffered, I am ashamed to call anything that I have endured, suffering for His sake.

He carried His heavy cross, but we only carry a sliver or two of it; He drank His cup to the dregs, and we do but sip a drop or two at the very most. “Consider him.” Consider how He suffered far more than you can ever suffer, and how He is now crowned with glory and honor; and so you are to be like Him, descend like Him into the depths of agony, that with Him you may rise to the heights of glory.

F B Meyer writes that...

The contrast between the third and fourth chapters of this epistle is very marked. The former is like a drear November day, when all the landscape is drenched by sweeping rain, and the rotting leaves fall in showers to find a grave upon the damp and muddy soil. The latter is like a still clear day in midsummer, when nature revels in reposeful bliss beneath the unstinted caresses of the sun. There is as much difference between them as between the seventh and eighth chapters of the Epistle to the Romans.

But each chapter represents an experience of the inner Christian life. Perhaps the majority of Christians live and die in the third chapter, to their infinite loss. Comparatively few pass over into the fourth. Yet why, reader, should you not pass the boundary line today, and leave behind forever the bitter, unsatisfactory experiences which have become the normal rule of your existence? Come up out of the wilderness, in which you have wandered so long. Your sojourn there has been due, not to any desire on the part of God, or to any arbitrary appointment of his, or to any natural disability of your temperament; but to certain grave failures on your part, in the regimen of the inner life.

The antipodes of your hitherto dreary experiences is Christ, the unsearchable riches of Christ; to be made a partaker of Christ: for Christ is the Promised Land that flows with milk and honey, in which we eat bread without scarceness, and gather the grapes and pomegranates and olives of rare spiritual blessedness.

Holy brethren - This phrase occurs only here in NT.  This use would seem to indicate that the author regards his Jewish readers as believers.

Holy (for more in depth discussion click hagios) describes every saint's position in Christ. We are set apart from the secular, profane, evil and dedicated to the worship and service of God.

The fundamental idea of "holy" is separation from sin, consecration to God, devotion to service of Deity, sharing in God’s purity and abstaining from earth’s defilement.

Even among the pagans the idea of hagios was one dedicated to the gods and the worshipper of the pagan god acquired the character of that pagan god and the religious ceremonies connected with its worship. For example, the Greek temple at Corinth housed a large number of harlots who were connected with the "worship" of the Greek god. It is not surprising that the "set-apartness" of the Greek worshipper was licentious and totally depraved.

The believer in the Lord Jesus is set apart for God by the Holy Spirit, out of the First Adam with the latter’s sin and condemnation, into the Last Adam with the latter’s righteousness and life. Thus, the worshipper of the God of the Bible partakes of the character of the God for whom he is set apart. This is positional sanctification, an act of God performed at the moment a sinner puts his faith in the Lord Jesus (1Cor 1:2). The work of the Holy Spirit in the yielded saint, in which He sets the believer apart for God in his experience, by eliminating sin from his life and producing His fruit, a process which goes on throughout the believer’s life, is called progressive sanctification (1Thes 5:23) (Click for a discussion of the Three Tenses of Salvation). Although the saint lives in the world, the man who is hagios must always in one sense be different from the world and separate from the world. His standards are not the world's standards
 

Brethren (adelphós  from  a = denoting unity + delphús  = womb) is literally those born from same womb and figuratively generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (the same "delphus" or womb so to speak.

So the writer appeals to his readers as those who have been separated from the mass of humanity by the new birth and who are thus blood bought and heaven bound and owing an allegiance to the One they had confessed.

PARTAKERS: metochoi: (Hebrews 3:14; Romans 11:17; 15:27; 1 Corinthians 9:23; 10:17; 2 Corinthians 1:7; Ephesians 3:6; Colossians 1:12; 1 Timothy 6:2; 1 Peter 5:1; 2 Peter 1:4; 1 John 1:3)  (Click for 5 of the 6 NT uses found in Hebrews)

Partakers (3353) (metochos from metecho = have with, describing participation with another in common blessings from metá = with, denoting association + écho = have) describes one who shares with someone else as an associate in an enterprise or undertaking. It speaks of those who are participators in something. Business partner, companion. Participating in. Accomplice in. Comrade. It means to be one who has a share in the possession of something. Here it describes those who share in a Heavenly calling or have held, or will hold, a regal position in relation to the earthly, Messianic Kingdom.

OF A HEAVENLY CALLING: klêseôs epouraniou: (Romans 1; 8:28-30; 9:24; 1 Corinthians 1:2; Ephesians 4:1,4; Philippians 3:14; 1 Thessalonians 2:12; 2 Thessalonians 1:11; 2:14; 1 Timothy 6:12; 2 Timothy 1:9; 1 Peter 5:10; 2 Peter 1:10; Jude 1:1; Revelation 17:14)

This phrase ("heavenly calling") is found only here in the NT.  The writer alludes to this "heavenly calling" later in this epistle writing that Jesus...

"...is the mediator of a new covenant, in order that since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance." (Hebrews 9:15)

For more in depth discussion of Calling = click either klesis or Called = kletos)

The call comes from heaven and is to heaven in its appeal. This world is not our home and dearly beloved, we need to quit acting like it is!  Peter says clearly that we are "aliens and strangers" (see notes 1 Peter 2:11-12)

In the hall of faith chapter the writer describes those who by faith pleased God and who...

"desire a better country, that is a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them."  (Hebrews 11:16)

And again the writer explains their "heavenly calling" declaring to his readers that...

"you have not come to a mountain that may be touched and to a blazing fire, and to darkness and gloom and whirlwind...But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the first-born who are enrolled in heaven, and to God, the Judge of all, and to the spirits of righteous men made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel." (Hebrews 12:18-24)

The writer thus demonstrates clearly the superiority of Christianity to Judaism. Judaism was an earthly calling with an earthly inheritance. Christianity is a spiritual and heavenly calling with a spiritual and heavenly inheritance. It is, therefore, far superior.

Paul alludes to this "heavenly calling" writing to the saints at Philippi...

“I press on toward the goal for the prize of the upward call of God in Christ Jesus. ... For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (click exposition of Philippians 3:14 Philippians 3:20).

Our true home is in heaven and we live spiritually right now in heavenly places (See notes Ephesians 1:3; Ephesians 2:6).  As true believers we are brothers of Jesus by position and are thereby holy. We are only strangers and pilgrims on earth. Our bodies are in this world but we do not really belong here.

The writer is saying in essence to his Christian Jewish readers some of whom are being tempted to fall back into Judaism...

YOU ARE NOT HOME YET

You are citizens of the heavenlies, so why don’t you let go of the earthly things? Why do you want to hang on to the earthly rituals, the earthly symbols, when you have the heavenly reality?”

How liberating is the truth that we as Christians do not need religious ritual because we have spiritual reality.

Jesus said that now since He had come anyone who wanted to truly worship the Father truly, must do so in spirit and in truth, not in rituals and ceremonies (John 4:23). There is no place in biblical Christianity for externalism because Christians have continual access to unseen but unchanging spiritual reality.

CONSIDER: katanoêsate (2PAAM): (Isaiah 1:3; 5:12; 41:20; Ezekiel 12:3; 18:28; Haggai 1:5; 2:15; John 20:27; 2 Timothy 2:7)

Spurgeon writes...

Oh, that He had more consideration at our hands! Consider Him; you cannot know all His excellence, all His value to you, except He is the subject of your constant meditation. Consider Him; think of His nature, His offices, His work, His promises, his relation to you: “Consider the Apostle and High Priest of our profession, Christ Jesus”

Consider (behold)  (2657) (katanoeo from kata = down [kata can be used to intensify the meaning] + noéo = to perceive or think) means literally to put the mind down on something and so to observe or consider carefully and attentively. The idea is to think about something very carefully or consider closely which denotes the action of one's mind apprehending certain facts about a thing so as to give one the proper and decisive thought about the thing considered. To consider attentively denotes the action of mind apprehending certain facts about a thing = give proper and decisive thought about something. Here it denotes the action of the mind in apprehending certain facts about JESUS. Put the mind down on Jesus. Expresses attention & continuous observation and regard. Consider Jesus closely and carefully.

One might paraphrase it “Bring your mind down on this Jesus.” Concentrate on Him. Focus on Him

John MacArthur notes that...

Some may wonder why the writer tells Christians to consider Christ, since we already know Him. But we are a long way from understanding all that He is. Even the apostle Paul, the greatest Christian who ever lived, did not know all about Christ that he wanted to (see note Philippians 3:10). When trials or temptations come into our lives, we need to focus our attention on Jesus and keep it there until all that He is begins to unfold for us. Many Christians are spiritually weak and struggle with worry and anxiety because they don't know the depths and the riches of Christ. Jesus promised rest for our souls when we learn of Him (Matt. 11:29). Do you really enjoy your Christian life? Is it so exciting you can hardly stand it? That's how it ought to be. Does the fellowship and presence of Jesus Christ thrill you? If not, perhaps you don't know Him as well as you might. (See Dr MacArthur's full message - excellent exposition)

Note Jesus' use of katanoeo in His warning

"And why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye?" (see note Matthew 7:3)

Some other uses of katanoeo...

Moses saw the burning thorn bush and approached it "to look more closely" (Acts 7:31,32)

Carefully consider the ravens  (Luke 12:24)...the lilies (Luke 12:27)

Abraham's careful consideration of his own body and Sarah's "dead" womb, yet accepting by faith God's promise (see notes Romans 4:19)

Of thoughtfully considering one another to provoke unto love and good deeds (Hebrews 10:24)

Of the one who looks at his natural face in a mirror (James 1:23-24)

For Christians to hang on to earthly religious trappings not only is unnecessary and pointless but also spiritually harmful. To do so keeps us from experiencing the fullness of our new relationship with God and from being able to follow Him as faithfully as we ought. These things are barriers, not means, to blessing. Since believers share in the righteous nature of Christ and in His heavenly calling, they live in a heavenly existence. They ought to concentrate on that heavenly existence, not the earthly. It is not just the unsaved who need to consider Jesus. Believers also, no matter how mature, need to consider Him in everything they do

Consider Jesus and keep our eyes of faith fixed on Him. Whenever you are tempted to look at your circumstances or at yourself, look to Jesus by faith and rejoice in His faithfulness.

When life gets rough and problems seem to have no solution and everything goes bad and disappointment and depression become “normal” and temptations seem impossible to resist ---put your gaze on Jesus and keep it there intently until He begins to unfold before your very eyes in all His glorious power.

Jesus said, “Learn from Me” (Matthew 11:29). He did not say, “Learn about Me”!

Do you really enjoy your Christian life? Do you get up in the morning and say, “Lord, I just can’t wait to see what You’re going to do today?” Do you go through the day and say, “Lord, Your fellowship and Your presence are thrilling?” Do you enjoy Jesus Christ? Do you sometimes want to stand up and shout?

You ought to enjoy Jesus like that. But many Christians do not enjoy Jesus. They appear to be miserable and unhappy, and they do not know anything about His joy. They may think the only thing the Lord does for us is to give an occasional rebuke. They see Him this way because they do not walk and talk with Him day by day. They do not know Him richly and deeply and intimately. They need to consider Jesus and learn from Him.

Steven Cole writes that...

Consider means to think about something by taking the time to observe it carefully. Jesus used the word when He told us to consider the ravens and the lilies (Luke 12:24, 27). We see ravens almost every day, but we don’t usually stop to consider them. Jesus pointed out that they do not sow nor reap. They have no store-rooms or barns, and yet God feeds them. He concludes, “How much more valuable you are than the birds!” Why didn’t I think of that? Because I didn’t stop to consider the ravens!

To consider something requires time and effort. It doesn’t happen automatically, especially when you’re busy. But if you take the time to do it, it usually yields rich rewards.

We had some friends in California who visited Yosemite (picture). They had heard us raving about its beauty. They told us later that they spent an hour there, saw it, and left. We were stunned! An hour in Yosemite?

I later read about an old park ranger there who was still working in his late eighties. He had literally spent his life exploring and enjoying the spectacular beauty of Yosemite. One day a citified woman hurriedly approached him and asked, “If you had only one hour to see Yosemite, what would you do?” He slowly repeated her words, “Only one hour to see Yosemite.” After a pause, he said, “Ma’am, if I only had one hour to see Yosemite, I’d go over to that log, sit down, and cry!”

How much time did you spend this past week considering the beauty of Jesus Christ? The Bible has page after page revealing His majestic glory. It is our only source of information, by the way. Some Christians make up a “Jesus” in their minds, but He isn’t the Jesus of the Bible. Their Jesus is nice and never judgmental. When they sin, which is often, their Jesus just hugs them and assures them that we all make mistakes. Their Jesus loves them just as they are, which is how they like it, because they don’t want to confront their sins and discipline themselves for the purpose of godliness. The problem is, their “Jesus” isn’t the Jesus of the Bible!

And so our antidote to drifting and our strength for endurance is to see and savor Jesus Christ from His Word. I implore myself first, because I’m prone to drift, and I implore you: Take time to consider Jesus often! (Read Pastor Cole's entire message - excellent expositor - Pdf format) (Bolding and color added for emphasis)

If you want to enjoy Jesus you have to stay with Him until you learn to enjoy Him. Stay there until your Christian life is one thrill after another. Until every waking moment of every day is joy upon joy upon joy. Consider Him. Focus your attention on Him.

Alexander Maclaren wrote that considering Jesus is...

an all-important exercise of mind and heart, without which there can be no vigorous Christian life, and which, I fear me, is woefully neglected by the average Christian to-day...

I have said that the word (consider - katanoeo) implies an awakened interest, a fixed and steady gaze; and that is almost the Alpha and the Omega of the Christian life. So to live in the continual contemplation of Jesus our Pattern and our Redeemer is the secret of all Christian vitality and vigour. There must he no languid look (sluggish in character or disposition), as between half-opened eyelids, as men look upon some object in which they have little interest, but there must be the sharpened gaze of interested expectancy, believing that in Him on Whom we look there lie yet undiscovered depths, and yet undreamed-of powers, which may be communicated to us.

There must be not only the sharpened look of contemplation, but there must he a very considerable protraction of the gaze. You will never see Jesus Christ if you look at Him only by snatches for a moment, and then turn away the eye from Him, any more than a man who comes out from some brilliantly lighted and dazzling room into the darkness, as it at first appears, of the midnight heavens, can see their glories.

The focus of the eye must be accommodated to the object of vision, before there can be any real sight of Him. We must sit before Him, and be content to give time to the gaze, if we are to get any good out of it. Nobody sees the beauties of a country who hurries through it in an express train.

These passing glances, which are all that so many of us can spare for the Master, are of little use in revealing Him to us. You do not feel Mont Blanc unless you sit and gaze and let the fair vision soak into your souls, and you cannot understand Jesus Christ, nor see anything in Him, unless you deal with Him in like fashion.

But if there be this steady and protracted contemplation of the Lord, then, amidst all the bustle of our daily life, and the many distractions which we all have to face, there will come sudden flashes of glory and the clouds will lift often, and let us see the whole white range in its majesty and sublimity. They who know what it is to come apart into a solitary place, and rest awhile with Him, will know what it is to bear the vision with them amid all the distractions of duty and the noise of the world.

There is no way by which we can bring an unseen person to have any real influence upon our lives except by the direction of our thoughts to Him.

So if you professing Christian men and women will give your thoughts and your affections and the run of your minds to everything and everybody rather than to your Master, there is no wonder that your religion is of so little use to you, and brings so little blessing or power or nobleness into your lives.

The root of weakness lies in the neglect of that solemn and indispensable duty to consider Jesus, in patient contemplation and steadfast beholding.

Now such thoughts as these, as to the relation between the protracted gaze and a true realisation of the Master’s presence, cast light upon such a question as the observance of the Sunday. I do not care to insist upon anybody keeping this day sacred for devout purposes unless he is a Christian man. I would not talk about the obligation, but about the privilege., And this I say, that unless you have a reservoir you will have empty pipes, and the water supply in your house will fail. And unless you Christian men and women use this blessed breathing time, which is given to us week after week, in order to secure that quiet, continuous contemplation of the Master, which is almost impossible for most of us amidst the rush and hurry of the week day, your religion will always be a poor thing.

I know, of course, that we may be taunted with concentrating and clotting, as it were, devout contemplations into one day in seven, and then leaving all the rest of the week void of Christ, and may be told how much better is worship diffused through all life.

But I am sure that the shortest way to have no religion at all is to have it only as a diffused religion.

If it is to be diffused it must first be concentrated; and no man will carry Jesus Christ with him throughout the distractions of daily life who does not know what it is to be often in the secret place of the Most High, there in the silence of fixed spirit, to ‘consider Jesus Christ.’

Then let me remind you, too, that such a gaze as this is not to be attained without decisive effort.

You have to cut off sidelights; just as a man will twist up a roll of paper and put it to his eye and shut Out everything on either side, if he wants to see the depth of colour in a picture.

So we have to look away from much if we would look unto Christ, and to be contented to be blind to a great deal that is fascinating and dazzling, if we would be clear sighted as to the things that are far off. The eye of nature must be closed if the eye of the Spirit is to be opened.

And if we are to see the things that are, we must resolutely shut out the false glories of the things that only do appear. For these are perishable, and the others are real and eternal.

According to the true reading of the first of them we are to consider Jesus. The first thing that is to rivet our interested and continuous contemplation is the manhood of the Lord. That name Jesus is never used in this epistle, and seldom in any part of the New Testament, without the intention of especially emphasizing the humanity of Christ. It is that fair life, as it is unrolled before us in the pages of the Gospels, to which we are to look for illumination, for inspiration, for pattern and motive of service, and for all companionship in suffering and victory in warfare. ‘Consider Jesus,’ our Brother, the Man that has lived our life and died our death...

The other side of what is needful for communion between God and man is expressed in the other designation, ‘the High Priest.’ Two things go to make complete communion — God’s revelation to us and our approach to God. Christ is the Agent of both. As the subsequent context — where this idea of High Priest is more fully developed — distinctly shows, the main ideas connected with it in the writer’s mind here, are intercession and sympathy. So on the one hand, as Apostle, He brings God to us; and on the other hand, as Priest, He brings us to God; and makes the golden link by which heaven and earth are united, and God tabernacles with man.

It is this Christ — not merely in His manhood, but in that manhood interpreted as being the medium of all revelation possible to the world, and as being, on the other hand, the medium of all the access that sinful men can have to God — it is this Christ whom we are to consider, not merely in the sweetness and gentleness and holiness of His lovely Manhood as recorded in the gospels, but in these mighty offices of which that Manhood was the discharge and the expression, whereby God dwells with man, and sinful men can dwell with God. (Read the full message Consider Jesus)

Consider Him
—Author Unknown

When the storm is raging high,
When the tempest rends the sky,
When my eyes with tears are dim,
Then, my soul, consider Him.

When my plans are in the dust,
When my dearest hopes are crushed,
When is passed each foolish whim,
Then, my soul, consider Him.

When with dearest friends I part,
When deep sorrow fills my heart,
When pain racks each weary limb,
Then, my soul, consider Him.

When I track my weary way,
When fresh trials come each day,
When my faith and hope are dim,
Then, my soul, consider Him.

Clouds or sunshine, dark or bright,
Evening shades or morning light,
When my cup flows o’er the brim,
Then, my soul, consider Him.

So help me God

“I will be Christian. Like a crimson line running through my life, let the covenant bind me to the will and way of Jesus.

“I will be Christian. My body, mind, and spirit Christ-centered, that I may learn His will; that I may walk His way; that I may win my associates; and that ‘in all things He might have the preeminence.’

“I will be Christian. My voice of passion in an age grown cold and cynical because of faltering faith and shrinking deeds; my answer to the Macedonian call of spiritual continents unpossessed and unexplored.

“I will be Christian. In my heart, in my home, in my group, in my country—now, to help save America that America may serve the world.

“I will be Christian. Across all lines of color and class, into every human relationship, without respect for temporal circumstance, in spite of threat and with no thought of reward.

“I will be Christian. That Christianity may become as militant as Fascism; as terrible toward wrong as God’s hatred of sin; as tender with the weak as His love for little children; as powerful as the prayer of the righteous, and as sacrificial as Calvary’s Cross.

“I will be Christian . . .

 So help me God.”—Daniel A. Poling

JESUS, THE APOSTLE: ton apostolon kai archierea tes homologias emon Iesoun:

This is the only time Christ is called an Apostle. He had to be an "Apostle" (flesh & blood...tasted death 2:9-10, 14) before He could become our High Priest. He was sent with a message from His Father...in the last days (God) has spoken in His Son! The message is Repent for the kingdom of heaven is at hand.

Apostle (652) (apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him.

A "sent one" conveys the basic idea of mission, one who is sent to do a job and associates authority with assignment.

Secular Greek writer Demosthenes gives a picture of the meaning of "apostolos" which he used to describe a cargo ship sent out with a load. He also spoke of a naval fleet as "apostles" sent out to accomplish a mission.

The ‘apostle’ was invested with the complete trust and authority of the person who sent him. He spoke for his master. To receive him was to receive his master, and in the same manner, to abuse or reject the apostle was to insult and reject the master.

Testifying to His apostolic authority, "Jesus therefore said to his disciples,
 

"Peace be with you; as the Father has sent (verb form = apostello) Me, I also send you." (John 20:21)

AND HIGH PRIEST OF OUR CONFESSION: kai archierea tes homologias hemon: (Christ, the High Priest)

High priest (749) (archiereus from arche = first in a series, the leader or ruler + hiereus = priest) (Dictionary articles - Easton's; ISBE) refers to the priest that was chief over all the other priests in Israel. This office was established by God through Moses instructions in the Pentateuch. The high priest functioned as the mediator between Jehovah and Israel performing sacrifices and rituals like other priests, but in addition acting to expiate the sins of the nation on the annual Day of Atonement.

The irony is that the high priest Caiaphas was residing over the Sanhedrin during trial of Jesus, the trial which would lead to His death and pave the way for His eternal High Priesthood!

Eerdman's Bible Dictionary explains that...

The high priest descended from Eleazar, the son of Aaron. The office was normally hereditary and was conferred upon an individual for life (Nu 25:10-13). The candidate was consecrated in a seven-day ceremony which included investiture with the special clothing of his office as well as anointments and sacrifices (Ex 29:1-37; Lev 8:5-35).

The high priest was bound to a higher degree of ritual purity than ordinary Levitical priests. He could have no contact with dead bodies, including those of his parents. Nor could he rend his clothing or allow his hair to grow out as signs of mourning. He could not marry a widow, divorced woman, or harlot, but only an Israelite virgin (Lev. 21:10-15). Any sin committed by the high priest brought guilt upon the entire nation and had to be countered by special sacrifice (Lev 4:1-12). Upon a high priest’s death manslayers were released from the cities of refuge (Nu 35:25, 28, 32).

Archiereus occurs only in the Gospels (Matthew - 25 times, Mark 21 times, Luke 15 times, John 20 times), Acts 22 times and Hebrews (see below). The references to the high priests in the Gospels and Acts refers primarily to their bitter opposition to Jesus Who the writer of Hebrews identifies as our everlasting High Priest.

Clearly archiereus is a key word in the book of Hebrews, and a review of  these 17 verses reveals various characteristics (see underlined sections) of Jesus role as the great High Priest (some of the uses of high priest obviously do not refer to Jesus but to the Jewish high priests).

Hebrews 2:17 (note) Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

Hebrews 3:1 (note) Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession.

Hebrews 4:14 (note) Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

Hebrews 4:15 (note) For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.

Hebrews 5:1 (note) For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins;