Jesus The High Priest

Although the Epistle to the Hebrews speaks of Christ as "the mediator of the new covenant", it prefers to use the name "the High Priest" when it describes His mediatorial activity.  The writer uses this title no less than ten times (Hebrews 2:17; 3:1: 4:14,15; 5:5, 10; 6:26; 8:1, and 9:11.  "It behoved him", he writes, " in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make expiation for the sins of the people." (2:17)  He also speaks of him as "a priest" (v:6) and as "a great priest" (10:21)  His claim is that Christ, who is "a priest for ever after the order of Melchizedek" (5:6) fulfills completely the ministry which was imperfectly exercised by the Aaronic high priest in the Jewish sacrificial system on the Day of Atonement, when he offered sacrifice first for himself, and then for the people of the Old Covenant.  In the heavenly tabernacle, not through the blood of goats and calves, "but through his own blood", Christ "entered in once for all into the holy place, having obtained eternal redemption" (9:12), even into heaven itself "now to appear before the face of God for us". (9:24) 

The name "High Priest" is connected with the work of Christ, but it is no less significant for the understanding of His person.  Like "the Savior" and "the Mediator" it describes One who is worshipped and adored, and, in consequence, is divine as well as human.  Moreover, while the ministry which He fulfills brings Him into the closest relationships with men, it is exercised "before the face of God", and so is a service which no man can render.

-excerpt taken from The Names of Jesus by Vincent Taylor pg 114-15

Jesus The High Priest

            Christ's Qualifications As High Priest
(Hebrews 5:1-10)

A recurring theme in the epistle to the Hebrews is that of Jesus as our High Priest; He has been described as: a "merciful and faithful High Priest" - He 2:17; the "High Priest of our confession" - He 3:1; a "great High Priest who has passed through the heavens" - He 4:14; and a High Priest who can "sympathize with our weaknesses" - He 4:15.

This is in keeping with the overall purpose of the epistle, which is to show the superiority of Jesus and His new covenant to: Prophets - He 1:1-3; Angels - He 1:4-2:18; and Moses - He 3:1-6. It is only natural that a comparison to Aaron and his priesthood be made.  The actual comparison with Aaron will follow later, but first there is a need to review the qualities required in high priests and establish that Jesus does indeed qualify as a High Priest.

The qualities required in High Priests (1-4) are first, divine appointment (1,4).  The work of the high priest involves "things pertaining to God" - cf. He 2:17 - and he must "offer both gifts and sacrifices for sins" - cf. He 8:3.  Thus only God can rightfully select a high priest, even as God called Aaron - e.g., Exo 28,29; Lev 8,9; Num 16-18.

The second quality is human sympathy (1-3). A high priest is selected "from among men".  This helps to ensure a spirit of "compassion" toward "those who are ignorant and going astray".  Note that the high priest was to make a distinction between sins of ignorance and sins of presumption (rebellion) - Num 15:22-31.  Sacrifices were to be offered in behalf of the former, but not the latter, for "he himself is often beset by weakness".  A high priest who knew his own weakness would be more likely to be understanding of his brethren.  It also explains why the high priest in the OT offered sacrifices for his own sins, as well as for the sins of the people - cf. Lev 16:11.  Thus a high priest would need to be well acquainted with the "human condition" (i.e., the struggle against temptation).  

[The parallel between high priests in the OT and Jesus as our High Priest does not hold true in every minute detail (e.g., He 7:26-27).  But certainly in the most fundamental ways Jesus has the qualities to be our High Priest, as we now consider...]

Christ’s qualifications as High Priest (5-8) was that he was Divinely appointed (5,6).  Christ was Divinely called to serve as High Priest, just as Aaron was. As evidence of His calling, two Messianic prophecies are offered: His position as God's Son - cf. Ps 2:7; His appointment as a priest after the order of Melchizedek             - cf. Ps 110:4; as God's Son, sitting and ruling at the right hand of God (cf. Ps 110:1-3). His calling as a priest is only natural.

Christ is sympathetic because of His own sufferings (7,8).  While "in the days of His flesh", Christ "offered prayers and supplications with vehement cries and tears"; He prayed "to Him who was able to save Him from death"; and He was heard "because of His godly fear".  That Jesus would have "godly fear" and offer such prayers provides insight into the extent of His temptations and sufferings in the flesh - cf. also He 2:18; 4:15.  Even though He was God's Son, by the things which He suffered "He learned obedience".  What does this mean? Certainly He knew obedience as the Son of God. Perhaps it means He came to know what obedience involved as one "in the flesh" (i.e., the challenge of obedience in the midst of suffering, temptations, etc.).  Through His suffering, Jesus certainly understands the "human condition" which qualifies Him to serve as High Priest.

-this information was adapted from the executable outlines at www.ccel.org

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