While we turn, please, to Hebrews chapter 5 today. The book of Hebrews chapter 5. Hebrews chapter 5, verses 1 to 10, I'm going to read at this point. And this is, of course, part of what we've already covered in our last meeting together from verse 14 of chapter 4. But I'm going to read now verses 1 to 10, and we'll see what the Lord has for us in this passage. Verse 1, Hebrews 5, 1: "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, who can have compassion on the ignorant and on them that are out of the way, for that he himself also is compassed with infirmity.

And by reason thereof he acts as for the people, so also for himself to offer for sins. And no man taketh dishonor unto himself, but he that is called of God as was Aaron. So also Messiah, Mashiach, glorified not himself to be made a high priest, but he that said unto him, Thou art my son, today have I begotten thee. As he saith also in another place, Thou art a priest forever after the order of Malkit Tzedek, who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.

Though he were a son, yet learned he obedience by the things which he suffered. And being made perfect, he became the author of eternal salvation unto all them that obey him, called of God and high priest after the order of Malkit Tzedek. I stop here with the reading because that particular passage that I read now is really connected with the verses that we have been speaking about last week when we were together. Remember, we are studying Hebrews. El Ha'ivrim, as we say it in the Hebrew language. The apostle wrote to Jewish believers of first century, seeking to help them, to encourage them to move forward in maturity, to move forward in following after Yeshua the Messiah.

They were very much discouraged. They have experienced a lot of disappointments from their own brethren brethren who did not yet accept the Messiah. They have seen a lot of things that were really troubling them, and they perhaps were so much influenced by others, and they almost, if you will, would go back and to begin to continue to offer sacrifices which have been done away when the Messiah Yeshua have come. And so the whole book of Hebrews is written to them. The whole letter, I should say, was written to those Hebrew believers to tell them, listen, while God had given us, the Jewish people, many blessings and many things that have been very unique, many individuals in the history of Israel have been very unique to the people of Israel, yet, Hebrews, the Messiah, Yeshua is superior than them all.

When you have the Messiah, you are complete in Him and you are not lacking anything whatsoever. And you and I might sometimes feel like that, as if we feel like we're lacking, especially those of us who are Jewish believers, sometimes feel like, wow, what's going to happen? What is happening to me? I became a believer in Yeshua the Messiah, but what happened with my relationship to my people, to the law, to the Old Testament, to the land of Israel, what's happening with me today? And here is the writer saying, he doesn't knock down the promises of God to Israel, all what he is saying to them, yet one day God is going to restore the nation.

But at this present time, Hebrews, move on, move on, follow Yeshua the Messiah, recognize that He is superior than those that have come before Him. Why is He superior? He is superior in many ways, and we are going to talk more about it today, but specifically in the fact that He paid the price for our sin and sins. You know, sometimes we sing that song, "What shall wash away my sin?" And the answer, of course, is nothing but the blood of Yeshua. "What shall make me whole again?" And the answer, of course, is nothing but the blood of Jesus, of the Lord Yeshua, the Messiah.

Well, He is superior than all. And now we are coming to this passage, in chapter 4, verse 14, to chapter 5, verse 10. We have covered already the chapter 4, verses 14, 15, and 16, where He told them, if you remember in our study together, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need." To come boldly into the presence of God, not carelessly, not without respect and honor to the Lord, but to come boldly with the assurance that He has accepted us into the presence of the Lord. Why? Because at the throne of grace, you are able to obtain mercy and to find grace to help in time of need.

And I tell you, beloved brothers and sisters, if there is anybody who had a need, those Hebrew believers had a need in those days. They had a need because they have been persecuted, rejected, despised. They have lost a lot of the things from earth, if you will, the promises that they have had, seemingly. They had a relationship with their families. They could not feel at liberty anymore to go to the temple. They felt they have very much need. And He said to them, "You come to the presence of the Lord Yeshua, the Messiah, to the throne of grace, and you will receive the need. You will receive the grace and the mercy that you need." But now notice, now in these verses, verses 1 to 10 of chapter 5, the point here is showing to them that Yeshua, Jesus, our Lord Jesus, the Messiah, is greater than Aaron, the high priest of Israel.

You see, all the history of our people, we were talking about the high priest, the importance of the high priest, the uniqueness of the high priest, the ministry of the high priest. We call Him in Hebrew HaKohen HaGadol. The word for priest is Kohen. Gadol is great, the highest one. And He was the high priest. He was the one that was helping or ministering to the people of Israel in the wilderness and also in the land when the temple was built. And here, He's showing to them now, verses 1 to 4 of chapter 5, that Yeshua is superior to Aaron in the way that Aaron had been ordained, in ordination.

And He also, and He's really part of it, in verses 5 to 10, He also shows us that Yeshua is superior in His sympathy towards the people of God. And first of all, in verses 1 to 4, He takes us, He presents before those Hebrews, Aaron, and how Aaron became a high priest. And then in verses 5 to 10, He's pointing towards Yeshua and how Yeshua became the great high priest. And He shows us the difference. There are four points, by the way, that are mentioned in verses 1 to 4 about Aaron. And there are also four points that are mentioned in verses 5 to 10 about the Lord Yeshua, the Messiah. Now, remember when I talked last time, when we speak about the high priest, why do we need a priest, a Kohen?

Why do we need the Kohanim? The Kohanim was an institution, they were instituted. In other words, the office of the priest was not a man-made idea. God is the one that had given to us, or given to Israel, the instruction concerning the priesthood. It was not an idea that Israel had, but it was divine design. And so notice that. We began from verse 1 of chapter 5 of Hebrews. And in verse 1a, we see that the priest must be for people, for men. Notice that it says in verse 1, it says there, For every high priest taking form among men. So the first thing that we learn here in this passage, that whenever God had placed a priest, He had placed him among men, but it is from men.

In other words, He was not an angel. He was not some kind of a being that was not capable to speak and to reach and to minister to people, such as you and I, to the nation of Israel. So He's saying here in verse 1, Every high priest, and there were more than one. Aaron was the first, but there were many high priests that have came after him. His son, for example, for every high priest is taken from among men. Very interesting. He had never came about and he says, you know what? We are going to bring an angel, Gabriel, or Michael, or any other angel.

You are going to be the mediator for the nation of Israel. You are going to be that high priest for the people of Israel. No, we never read this in the Bible. We do read in the Bible that every high priest came from among men. He was a man. He was a person. He was an individual. Of course, we know that it was from the tribe of Levi, but he was an individual. He came from people. He was a person that was chosen by God, that was brought to the nation of Israel by God from among the nation of Israel. If you remember, brothers and sisters, in Exodus chapter 28, the passage that is very clearly teaching us that it was so.

In Exodus, and I'm reading this passage, chapter 28, verse 1, it says this. Here God is saying to Moses, he said, and take thou, chapter 28, verse 1, unto thee Aaron thy brother, and his sons with him from among the children of Israel. You notice that? From among the children of Israel. This is exactly what we read in Hebrews 5, verse 1. Every high priest is taken from among men. Why God have placed Aaron to be the priest, the high priest of the nation of Israel. He was from among the people of God. And there was a reason for that. There was a reason why the high priest would be from among the people of God.

Because God wanted that someone will be the mediator between him as a holy God to the people. And he's somebody that is capable to be like the others, to understand the need of the others. And that's why it says here in verse 1 of our chapter, Hebrews chapter 5, every high priest is taken from among men. How precious it is to know that. And by the way, you notice that today? Whenever you have any group of religious people, any group of religious communities, wrong or right, they always have some kind of a leadership who is a priest or a pastor or a rabbi or an imam or whatever you want to call him.

They're taking this from among the people. They take it, of course, they learn from the scripture, of course, in many wrong ways. But they take certain things that have been directed by the God of Israel to the people of Israel. They copy those things which God has already ordained for the people of Israel. So the first thing that we learn in Hebrews 5 and verse 1 is that the priest must be from among men. He couldn't be an angel. He couldn't be anything else that is not from among the people of Israel like we read in Exodus 28 and verse 1. But the second thing that we notice here in chapter 5 and verse 1, this time in verse 1b, we learn the second thing that not only that the priest was from among the people of Israel or from among men, the priest also was to be on behalf of four men.

Not for himself, but he is to be to represent the people before God. He was to be for the people of God, for the people of Israel. Notice, I'm reading Hebrews 5 and verse 1b. It says, every high priest taken from among men is ordained, notice, for men in things pertaining to God. Do you notice that? He was to be for men. Not only from men, but he is to be for people on behalf of the people. You see, the priest will have his back to the people and his face to God. That's the holy priest. The royal priest, he will have his back to God and his face to the people.

That's the royal priest. He is the mediator representing God to the people and the people to God. And he wants to be on their behalf. That's why if you remember in the history of our own nation, Israel, when Israel were in the wilderness in the desert and Moses went up to the mountain for some days and a delay in his coming. If you remember that the people of Israel, Moses is not there. They said, he's not coming. He said, let us make someone to God for us. And then Aaron had allowed them to bring all these earrings and all the gold that they have had.

And he cast that. And lo and behold, he formed and he shaped the egg, as we say in Hebrew, the golden calf. And when Moses came down, the one that he was looking for responsibility to minister to the people of Israel was Aaron. And Aaron said to him, you know what? The people were waiting for you and you delay your coming. So they brought all this gold and here I threw it here. And oh, look what become out of this throwing of the gold and so on. And Aaron was responsible to represent the nation before God. And he failed in this responsibility. This is one of the reasons why Aaron ended up not entering into the land and he died in the wilderness.

And so, beloved brothers and sisters, that the priest was not only to be from men, but the priest was to be for men. I am again reading from Exodus chapter 28. Where it says there, notice in verse 3. And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. He was to serve God. He was to serve the people. He was the one that was going to present God to the people and to present the people to God. He was that mediator between God and the nation of Israel.

And so, that's what the writer to the Hebrews want to say. He said, listen, you are so much taken up by the office of the high priest. You are so much taken up by that which is going on now in the temple today. I want you to understand. And he's really leading there to this point that he's showing to them the superiority of Yeshua, the Messiah, even over this high priest by the name of Aaron. And so, this is the first two points. Remember, I said there are four points that are found here in verses 1 to 4 about Aaron. Yeshua here is going to be presented in the next verses.

But now we are going, we are moving on to verse 2 and 3 of Hebrews chapter 5. First of all, he was from men. Secondly, he was for men. Thirdly, what was the priest to do and to be? The priest was to be a compassionate priest. He was the one that should sympathize with the people of Israel, knowing their infirmities. Knowing their weakness, knowing their need as a people, as a nation. And so it says in verses 2 and 3. Who can have compassion on the ignorant and on them that are out of the way? For that he himself also is compassed with infirmity. And by reason thereof, he asks for the people, so also for himself to offer for sins.

You notice that, beloved brothers and sisters? You notice that it says here that he was to be compassionate upon the people. He was to be compassionate upon the ignorant and upon them that are out of the way, that are far out. They are wayward in their ways. He was to be compassionate upon them. Why? Because he was like them. He was just like them. He was a failing individual just like them. He was from among the people of Israel. He was a human being and he was to be sympathetic towards the nation, towards the people. And you know sometimes, beloved brothers and sisters, you know when we think about Aaron and the necessity to have sympathy for the nation, you know very well that because of our sinful nature, sometimes we don't have enough sympathy with others.

Sometimes we can observe sufferings. We can observe wrong things that are happening. And we kind of get carried away where our hearts have been hardened. We are callous, you know, we don't have the sensitivity that we are to have. And this is exactly what happened with Aaron. Aaron was from among men. The purpose that he was going to be as a high priest, it is for men. But he was never in a perfect way have sufficient sympathy with the nation. He never was a perfect priest or high priest because of sin in his own life, because of the sin nature that he had just like the rest of the nation of Israel.

And isn't it true with you and I? You know, you and I, by the way, if you turn to the New Testament in various passages, like the book of Peter, for example, Peter called us priests. He says ye are a holy priesthood. Ye are a royal priest to show forth the greatness of God. And sometimes when we think of ourselves as priests and we see how little sensitivity we have towards needs of people, towards others, not because maybe we don't even want that, but because of the sin nature that we have. We are not capable to do it in a full sense of the word.

And so here we see that priest, as it says, that high priest, supposed to have compassion of the ignorance. And on them that are out of the way, the wayward ones. And for he himself also is compass about with infirmity, with weakness. Aaron had his own weakness. Aaron has his own infirmities. He was not a perfect high priest. By the way, that's why he died. And his son died. And the next high priest died. That's why there was limitation to those high priests. They had an ending of life because of sin, because the wages of sin is death, including the high priests. And so he was limited, but he was to be the person that have compassion.

An angel, by the way, could not have a sensitivity that a man has towards the human race. An angel never really can identify with the need of the human race. An angel, that's why we read elsewhere that when the Messiah entered into this world, he didn't take upon himself the nature of angels. But he became a human being. And so here is the third point that we have here before us in these verses. And he had infirmities. He was just like the others. And therefore, he should have compassion on those that were just like him. So when he's presenting the people before God, he himself will be sensitive to the fact that he himself is weak.

And he also have infirmities. It reminds me of another passage in Galatians chapter 6. Remember when the apostle Paul wrote to the Galatians and he said to them, "If any man be caught in a fault, ye which are spiritual, restore such a one with spirit of meekness, considering yourself." You see, we, when somebody fell and somebody has gone astray, when somebody has a problem, he or she, those that are spiritual are to restore such a person, but not with pride, not with self-exaltation, but with a spirit of humility, considering ourselves. Because we also are just like the others, able and capable to fall into all kinds of things.

And so, verse 1, a priest must be from men. Verse 1b, a priest must be for men. Verses 2 and 3, the priest must have compassion because of the fact that he himself has weaknesses and infirmities. And now notice verse 4, the priest must be appointed by God. He couldn't say, "Let's set up a vote." Israel could not set up a vote and say, "Let's choose who is going to be our priest." They couldn't do so. It was an appointment by God. Notice verse 4, "And no man taketh dishonor unto himself, but he that is called of God, even as Aaron was called." You see, beloved brothers and sisters, in order for somebody to become the high priest of the nation of Israel, he had to be appointed by God.

God is the one who has chosen the high priest. He could not say, "I would like to be a high priest." No. He may like to be a high priest, but God had to be the one that he's appointed. And as you and I very well know, it is not from any tribe of our nation Israel that one could be a priest, only from the tribe of Levi. And even then from the tribe of Levi, there were selected individuals who became high priests of the family of Aaron. And so you can see the four things that we learn here in this chapter 5 and verses 1 to 4 that the priest was appointed by God.

He was from man, he was for man, and he was to be a sympathetic individual toward the nation of Israel because he himself had weaknesses and infirmities. And how interesting this is because now, as we move to the next part of this chapter, verses 5 to verse 10, we see the fact that Yeshua was just the same as Aaron in those four points, and yet superior in his priesthood. And that's what the writer to the Hebrews is trying to communicate with those early believers. So let's look now at the next verses. In the next verses, we find, I'm going to go in order, the first thing in verses 5 and 6 now, we see just the same like Aaron was divinely appointed, also the Lord Jesus the Messiah was divinely appointed.

Look at this, verses 5 and 6. So also the Messiah, he glorified not himself to be made a high priest. But he that said unto him, thou art my son, today have I begotten thee. As he says also in another place, thou art a priest forever, notice, after the order of Malki Tzedek. Now let's pause with me for a moment here. I think it's so rich to see that. It's so rich to understand that. You see, when Israel, 2,000 years ago, the priesthood was still functioning, the early believers in Yeshua the Messiah needed to see that very clearly. And so he's telling them, brethren, he's saying to them, listen, just like Aaron was appointed by God, this Jesus, this Yeshua, this Messiah was also, did not glorify himself, but he was made or placed in this position by God himself.

You see, God is the one that has set his son, the Lord Jesus, in that position as a priest. You know, in the history of our people in Israel, there are three offices that one is anointed by or with oil. We have the king anointed, we have the prophet anointed, and we have the priest anointed. All the three offices have been a person that have used or took part or was filling this office. This person had to be anointed with oil and anointed by God. Here we find out that in the office of the priest, we have the Lord Yeshua the Messiah ordained and anointed by God.

That's why he's called not only Mashiach, but he's called Hamashiach. The word Mashiach in Hebrew comes from the word Limshoch, or it's like anointment or anointing. You know, Mishcha in Hebrew means cream. You take cream and you anoint yourself. You rub the cream over the top of your body. Limshoach or Limshoch or Lashim Mishcha to put the cream upon yourself. But here it's exactly the equivalent word. So also Hamashiach, the Messiah, he was anointed by God. And he was not only an anointed, but he was the anointed. Ha Mashiach. It says he saw also the Messiah. He did not glorify himself to be made high priest.

No, he said, but he that said unto him, you are my son. This day have I begotten thee. You see, he did not glorify himself. He did not force himself to become that high priest. He did not force himself on the nation or on the believers. God has set him to be that high priest in that position that God had given to him. By the way, the verse 5b. Thou art my son. This day have I begotten thee. Have I begotten thee. Is taken form the book of Psalm. Psalm 2. And Psalm is speaking there about the nation and the future and what's going on among the people of Israel and in all the nations of the world.

And you notice he said in chapter 2 and I'm reading verse 7. I will declare a decree. The Lord had said unto me, you are my son. This day have I begotten thee. See, the Lord Jesus is speaking here in Psalm 2 7. And he himself is saying that the Lord say unto me, thou art my son. Today have I begotten thee. Now, let me just kind of help you a little bit on this passage because it's very important. You know, many who do not believe in the divine nature of the Lord use this verse and say, you see, the Bible say, today I begotten thee. That means, you see, you never existed in eternity past.

You only will enter into this world right now and you are a creature that had been created by God. See, today I begotten thee. That's not correct. That statement today, have I begotten thee, has to do not with his incarnation, but with his resurrection. It's not to do with his entrance into the world as a babe in a manger in Beit Lechem. But no, it has to do with his resurrection. Today have I begotten thee out of the grave and I set you at the pinnacle of the universe. Let me help you with this. Turn with me to the book of Acts, please. Chapter 13. And you will see that this is exactly what Shaul, what Paul, means when he say this.

When he's quoting in Hebrews chapter 5 and verse 5. So also the Messiah glorified not himself to be made a high priest, but he that saith unto him, Thou art my son, this day have I begotten thee. That has to do with the resurrection of the Messiah. Acts chapter 13 and verse, I'll read verse 29. And when they had fulfilled all that was written of him, they took him, this is Yeshua, down from the tree. And they laid him in the sepulcher. Verse 30 of Acts 13. But God raised him from the dead. And he was seeing many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

And we declare unto you the glad tidings, how that the promise which was made unto the fathers. Now verse 33. Now verse 33. God has fulfilled the same unto us, their children, in that he had raised up Yeshua again, as it is written in the second psalm. Thou art my son, this day have I begotten thee. You see, beloved brothers and sisters, this psalm 2.7 is in association, in connection with the resurrection of the Messiah. And what is the writer to the Hebrews is trying to emphasize to them is simply want to tell them, listen. Aaron is a man, he's a high priest, he was appointed by God.

But don't forget that Yeshua, the Lord Jesus, is also appointed by God. God have appointed him to be this high priest as he said, Thou art my son, this day have I begotten thee. He raised him from among the dead after he finished the work on the tree and he placed him at the pinnacle of the universe. Now God is satisfied. Now the work had been complete. Now the high priest is there in glory at the right hand of the Father interceding on behalf of every child of God. Knowing our weakness, knowing our needs. But notice he continued in verse 6 of Hebrews 5. He doesn't stop there because in Hebrews 5 verses 5 and 6 we see the divine appointment of Yeshua.

First of all we see his resurrection as we have read in verse 5 but now notice verse 6. In verse 6 he says, "As he also sang in another place." Now he takes us to another portion of the Psalms. And notice what he said in Psalm 110 in verse 4 quoted for us here in Hebrews 5 and verse 6. He says, "Thou art the priest forever after the order of Malki Tzedek." See what he does now. It's so beautiful. You know this is doctrine. I know sometimes our affection cannot be connected with these kind of things because we are talking about teaching, doctrine here. We are dotting the I's and we're crossing the T's here.

You notice he say in two Psalms. In Psalm 2:7 he says, you know, "A thou art my son, today have I raised thee, begotten thee in resurrection." In Psalm 110 in verse 4. He said, "Thou art a priest forever according to the order of Malki Tzedek." Notice the two things that he mentioned.

First of all he says, "You are a priest for how long?" "Forever." "How long?" "Forever." "Lord how long are you going to be a priest?" "Forever." When you ask Aaron, "How long will you be a priest?" "You will say, I do not know for a short time until I will die." "And the next high priest will come." "But the Lord Jesus, the Messiah, is superior than Aaron in the fact that his priesthood is forever." "Now how could it be forever?" "Wait a minute." "You might ask, how is that possible?" "If Aaron died, and another priest came, and then he died, and another priest came, and then he died, and then the next priest came." "Well

how come Yeshua's priesthood is forever?" "Well, you know how come it is forever?" "It's because it is not after the same order." "It is not after the order of the Levitical priesthood, but it is out of completely different order, which is known to us here in this passage, after the order of Malki Tzedek." "How does that mean, the order of Malki Tzedek?" "We will talk about it later on in more details when we are going to get to chapter 7 and on, but just by way of reminder, by way of pointing, Malki Tzedek is of course a Hebrew name, comes from two words, Malki or Melech and Tzedek." "Melech means king, Tzedek means righteousness, king

of righteousness, every time somebody called him Malki Tzedek is king of righteousness, king of righteousness, that's what they called him." "He's only found in the scripture two times in the whole Old Testament scriptures, Genesis chapter 14 and Psalm 110, Malki Tzedek." "And apparently if you will read in your leisure, you will read the Genesis chapter 14, you will find out that Malki Tzedek was a priest of the most high God." "You will find it when you turn there to Genesis chapter 14, he was a priest." "But it is so interesting that this priest was far earlier than ever the Levitical priesthood even began." "The Levites, the Levi, the tribe of Levi was not in existence."

"Malki Tzedek was dealing with Abraham Avinu, with our father Abraham long before even Abraham had a son by the name of Yitzchak." "And Yitzchak had a son by the name of Yaakov." "And Yaakov had sons from Judah up to Binyamin before even those children were born." "There was a priest by the name of Malki Tzedek." "And the priesthood of our blessed Lord Yeshua the Messiah is not a Levitical priesthood after the order of the Levites or Leviim." "But it is after the order of Malki Tzedek." "By the way, he could not be a priest after the Levitical order because he was not from the tribe of Levi anyway." "He was from the tribe of Judah."

"He was from the family of David, David, son of David." "You remember they called him in his life when he was here upon this earth when he was among our people Israel in the land." "They called him son of David, son of David." "He was not any descendants of the Leviim, but he was a descendants of the tribe of Judah." "Very precious when you think about it." "But you see, the two points that are very good and important to understand." "He was divinely appointed by God who raised him from among the dead after the finished work." "And told him, as we read, you are a priest forever after the order of Malki Tzedek." "The man

by the name of Malki Tzedek." "You read carefully in Genesis chapter 14." "We never read of Malki Tzedek's birth." "We never read of Malki Tzedek's death." "We only read that he was a priest of the Most High God." "And therefore he became a type." "A picture." "A symbol of the Messiah." "Who never had a beginning." "And never have an end." "It's an eternal priesthood." "That he has." "That's why it says," "Also in another place it said," "Thou art a priest forever." "After the order of Malki Tzedek." "Now, notice the divine appointed." "He was not the one that glorified himself and taking the place as this high priest." "No, it was appointed by God himself." "Just

like Aaron, so also the Messiah Yeshua." "Of course, being superior than Aaron." "Notice now the second thing." "Here's something very precious." "In verse 7, we see just like Aaron was from men." "You remember when we read in verse 1, every high priest is taken from among men." "Notice in verse 7 that Yeshua was also human from men just like Aaron had been a man." "It says in verse 7, "Who in the days of his flesh." "In the days of his flesh when he had offered up prayers and supplication with strong crying and tears unto him that was able to save him out of death." "And he was heard in that he feared." "You notice how

precious this thing." "You know, some people might say," "Wow, how can Yeshua, how can the Lord Jesus ever understand us?" "Was he a man like me?" "Does he understand me and my needs and my situation?" "Does he understand what is a human being living here upon the face of this world?" "And notice, the writer says, who in the days of his flesh." "The days of his flesh takes from his birth in Bethlehem until his death on the tree outside of the city of Jerusalem." "The whole scope of his period of time here in this earth." "About 33 years of life." "In the days of his flesh." "Now notice, when he had offered up prayers and

supplication with strong crying and tears." "Now, you know, the Bible teaches us about three times about the weeping of the Lord Jesus in the New Testament." "Three times." "The first time, we find it in John 11:35." "Where there was a funeral service." "Where there was a person placed in the grave by the name of Eliezer, Lazarus." "And when Yeshua looked at the condition of the Jewish people who were weeping there outside of the tomb." "We read the shortest verse in the Bible." "Jesus wept." "And Yeshua did weep." "He wept when he looked at the condition of the people." "When he looked at how can the Son of God come to this world and observe a

funeral service?" "See death in the midst of the place where he is located to see death?" "I mean, he is the Lord of life." "He saw the condition of these people, what bring about death." "The wages of sin is death." "That's why people die." "And those people who reject the Lord Jesus, they not only die physically, but they will die eternally." "If they reject the Lord Jesus, the Messiah." "They will die eternally without the Messiah, without sins forgiven." "And he looked at that sight." "And he wept in the midst of the people there." "That's the first time." "But we also, beloved, read about him in the Gospel of Luke." "As he was walking towards the

city of Jerusalem, Jerusalem." "And when he saw the city, he began to weep again." "And you know what he sees in Jerusalem?

What does he see?" "See the blindness of the nation." "The blindness of the city." "The judgment that was going to come upon the whole city because of the rejection of his Messiahship." "And you remember in one of the statements that we read, the whole Jerusalem, Jerusalem." "How long would I have gathered thee as a hand gather head cheeks?" "But he would not come." "And he's weeping over the city of Jerusalem." "And you know we can weep over the city of Jerusalem also today." "When the nation is still blind to the Messiahship of Yeshua." "And yet today is coming days because he knew Yeshua knew." "The judgment that is yet to come upon the nation." "The judgment is yet to come upon this city." "And that's why he says, Jerusalem, Jerusalem." "If you only knew the time of your visitation." "But Jerusalem did not know.

And Jerusalem did not accept him." "And when he's speaking about Jerusalem, he doesn't talk about the walls." "He doesn't talk about the stones." "He doesn't talk about the bricks and the cement." "He's talking about the people, the nation of Israel." "As we read in the book of Romans, blindness in part happened to Israel." "The nation have willfully did not accept the Messiah." "The Messiahship of Yeshua." "But you know he wept a third time." "It's not only that he wept at the tomb of Lazarus." "Not only that he wept at the city of Jerusalem as he is facing the city." "He also wept in the garden that is called Gat Shmanim in Hebrew." "The garden of Gethsemane." "I want you to turn to the Gospel of Matthew there for a moment with me, please." Matthew, just to read these verses there in that Gospel.

As we read here now, he says in verse seven, he says, "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him out of death, and he was heard in that he feared." "Turn with me to Matthew chapter 26, just some verses that I want to read that we read in the garden of Gethsemane." "Gat Shmanim, Matthew chapter 26." "Listen to this. We read in Matthew chapter 26 and verse 36." "Then cometh Yeshua with them unto a place that is called Gethsemane." "And he saith unto his disciples, Sit ye here while I go and pray yonder." "And he took with him Peter and the two sons of Zebedee, and he began to be sorrowful and very heavy." "And then saith he unto them, My soul is exceeding sorrowful even unto death." "Terry ye here and watch with me." Verse 39.

"And he went a little forth, and he fell on his face, and he prayed, and he said, O my Father, if it is possible, let this cup pass from me." "Nevertheless, not as I will, but as thou wilt." "And he cometh unto the disciples, and he find them asleep, and he saith unto Peter, What could ye not watch with me one hour?" "Watch and pray that ye enter not into temptation.

The spirit indeed is willing, but the flesh is weak." "Went again away a second time, and he prayed, saying, O my Father, if this cup may not pass away from me, except I drink it." "Thy will be done." "And he came, and he found them asleep, again, for their eyes were heavy." "And he left them, and he went away again, and he prayed the third time, saying the same words." "O my Father." "And I'm adding it now for verse 42." "If this cup may not pass away from me, except I drink it." "Thy will be done." Now you notice, beloved brothers and sisters, the three times our blessed Lord was calling to God the Father

and says, "If it is possible." "You know, here, in this passage, we don't read of him crying, but you gotta turn to the Gospel of Luke, and maybe turn there for a moment." "In the Gospel of Luke, and you will notice there, in the same thing, there you find the fact that Yeshua was weeping in the garden of Gethsemane." "You notice now, I'm reading Luke chapter 22." "And there we read in verse 39." "He came out, and he went as he was wont, to the Mount of Olives, and his disciples also followed him." "And when he was at the place, he said unto them, 'Pray that ye enter not into temptation." "And he was withdrawn

from them about the stone cast, and he kneeled down and he prayed." "And he said, 'Father, if thou be willing, remove this cup from me, nevertheless, not my will, but thine be done." "And there appeared an angel unto him from heaven, strengthening him, and being in agony, he prayed more earnestly." "And he said, 'And his sweat was as it were great drops of blood falling to the ground.'" "And when he arose up from prayer, he was come to his disciples, and he found them sleeping for souls." "And beloved, you can just imagine the crying that the Lord Jesus, the Messiah, was talking and speaking and sharing with the Father, saying to him, "If thou be

willing, remove this cup away from me." "But then, of course, he said, 'Nevertheless, not my will, but thine be done.'" And you notice that, beloved brothers and sisters, he did not want to deviate from the will of the Father, but he anticipated the cup of God's righteous indignation against sin to be laid upon him.

He who knew no sin, the sinless one, the perfect one, the one that was no sin found in him, he was going now to anticipate, to bear the sin question upon himself, on his body, on the tree. And that's why we read about him in the days of his flesh. That's the day of the flesh teaches us the fact that he was human, just like you and I. Some people think that the Lord was not really understanding some of the experiences that you and I are going here in this world. So, just like Aaron was out from among men, the Lord Yeshua the Messiah also became a man, as we have also in Hebrews chapter 2.

As we read there, if you remember, that for as much as the children were partakers of flesh and blood, he also took part of the same. That through death he might destroy him that has the power over them that is the devil. And so he became a man, just like Aaron was a man, then Yeshua was a man. He had experience, he wept, he had experience of sorrows and trials and suffering like you and I experiencing this in this world. Now next, you see, now quickly, verse 8. I'm back to Hebrews 5. And in verse 8, we have the third point. We had the importance of Aaron to be compassionate, to have understanding of the people.

We have in verse 8, the same thing that the Lord Jesus now also have been one that could understand the need of the people. And so I'm reading in verse 8. It says, "Though he were a son, yet learned he obedience by the things which he suffered." Now it doesn't say here that he learned to obey or what it is to obey because he always spoke and everything obeyed him before he became a man. But here he learned obedience by experience. Now, when he entered into this world and became a man, just like you and I, now he had to walk here in this world and to learn obedience by the things that he suffered.

And beloved, there is no one that suffered like our blessed Lord Yeshua the Messiah. from the time that he was born, till the time that he died, he suffered by the hand of wretched men who did not want him to rule over them. Even when he was born, he was taken to Egypt, if you remember, because they're already there and Herod wanted to kill him and to put him out of this life. They sought his life, they have rejected him throughout his life here, and they still reject him today. When he's already gone to glory. Men rejected the Messiah. He suffered. He suffered as it says here in verse 8.

Though he were a son. He was the eternal son. He could speak a word and he could consume everyone. He consumed everything here in this world. But though he was a son, yet learned he obedience by the things which he had suffered. And by this experience, he learned to see how he could become compassionate over the people who are suffering in this world. If you are today suffering, maybe you have some things that are bothering you in your life right now. You and I can call to this great high priest and he can sympathize with the trials and sufferings and sorrows that we all have at certain points of our life.

Though he were a son, yet learned he obedience by the things which he had suffered. And now the last verses that we have here in verses 9 and 10, you notice that. Yeshua was divinely appointed, verses 5 and 6. Yeshua was human, just like Aaron, verse 7. Yeshua learned obedience by the things which he had suffered, which brought about the fact that he can be compassionate, verse 8. In verses 9 and 10, it shows us here that he is for men, to represent men before God, just like Aaron was for men. Verses 9 and 10. And being made perfect, he became the author of eternal salvation unto all them that obey him. Called of God, a high priest after the order of Malki Tzedek.

See this? Being made perfect, he became an author of eternal salvation unto all that obey him. Called of God, a high priest after the order of Malki Tzedek. Now, beloved, he can present men before God. Now he can present you and I before God. He became that high priest after the order, completely different order. No longer after the order of Leviim, of the Levites, but now after the order of Malki Tzedek. The order which is not only Malki Tzedek order, but it is an order that is done forever. We don't need to worry whether a priest will die one day because he ever liveth to make intercession for you and I in the presence of God.

So in those verses, in chapter 414 to 510, we learn that Yeshua is superior than Aaron in his title. He is superior than Aaron in his ordination. He is superior than Aaron in his sympathy towards the people that belong to him. So let's be encouraged today to take our time and to go boldly into the presence of the Lord. Whenever you have a challenge, whenever you feel discouraged, let us go boldly into the presence of the Lord. Let us go on our face before him, on our knees and tell him, Lord, I need your assistant, your encouragement today. I need you to help me with this situation, Lord.

And give me the strength. If you don't eliminate my problem, Lord, at least give me the strength to carry on through the trial in this present day. May the Lord bless his thoughts to all of us and soon the Lord will come and take us to be with him, no longer to wander here in this world. Can you say amen to that? Amen.