The High Priest

Hebrews 5: 1-10 (March 29, 2009)

1) The Text

5Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3and because of this he must offer sacrifice for his own sins as well as for those of the people. 4And one does not presume to take this honor, but takes it only when called by God, just as Aaron was. 5So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him, “You are my Son, today I have begotten you”; 6as he says also in another place, “You are a priest forever, according to the order of Melchizedek.” 7In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8Although he was a Son, he learned obedience through what he suffered; 9and having been made perfect, he became the source of eternal salvation for all who obey him, 10having been designated by God a high priest according to the order of Melchizedek.

2) The Context

Apart from the concluding verses (which may have been added later), this book is a treatise (or sermon) rather than a letter. Its name comes from its approach to Christianity: it is couched in Judaic terms. The identity of the author is unknown; Origen, c. 200 said that "only God knows" who wrote Hebrews. The book presents an elaborate analysis, arguing for the absolute supremacy and sufficiency of Christ as revealer and mediator of God's grace. Basing his argument on the Old Testament, the author argues for the superiority of Christ to the prophets, angels and Moses. Christ offers a superior priesthood, and his sacrifice is much more significant than that of Levite priests. Jesus is the "heavenly" High Priest, making the true sacrifice for the sins of the people, but he is also of the same flesh and blood as those he makes holy.

In this passage our writer introduces the central theme of his sermon, namely, Christ the faithful and merciful high priest after the order of Melchizedek. First, he defines the qualities of a high priest: function, v1; sympathy, v2-3; and authorization, v4. These qualities are then applied to Christ, v5-10. In v5-6, Christ's call to the priesthood is supported from scripture. v1-4. The writer wants to show that Jesus is genuinely a high priest, although far superior to any of the descendents of Aaron, and is therefore, someone we can rely on to speak for us before the throne of God's grace.

3) Interpretation

The writer of this letter, or better, sermon or homily has discovered a fascinating piece of theology about Christ. Not only has the Father authorized Jesus as the divine Son of God, the Davidic messiah, but he has also authorized him as the divine high priest. Of course, the priests were not of the house of David, but our writer has discovered that Melchizedek was both a priest and also the king of Jerusalem. When David captured Jerusalem he inherited both the crown and priestly role of Melchizedek. So the Davidic Christ, in his atoning sacrifice upon the cross, now serves as the eternal faithful and merciful high priest who represents lost humanity before the throne of the living God.

Three things must be said about the high priest theme. First, it is God who appoints Jesus as high priest, makes him perfect, enthrones Him as son (the two terms are nearly synonymous for the author of Hebrews). This move comes from the throne of grace.

Second, the priesthood is not something Jesus claims by right. “One does not take the honor on himself” (5:4). Jesus is Son but the enthronement at the right hand of power is the result of Jesus’ obedience; his godly fear. This obedience is simply moral rectitude. The point is that Jesus was not deflected from God’s purpose, even though it meant becoming human, suffering, and dying. He did not wander but was faithful to God and was thus made high priest, the enthroned Son. The meaning is very similar to that of the Christ hymn Paul quotes in Philippians 2:6-11; for this obedience, Jesus is exalted.

However, and this is the third point, the exaltation of Jesus is not merely a reward with no intrinsic relation to Jesus’ obedience. It is also an opportunity provided by Jesus’ fidelity. This obedience in becoming one with humanity, tempted as we, suffering and dying as we, made it possible for Jesus to become the source of eternal salvation for all who obey him (5:9). The incarnation and death are essential to Hebrews’ understanding of Christ the high priest. They represent Christ’s total obedience to God’s will and are also the means by which God works.

Jesus is the source of salvation to all who obey him. In his oneness with humanity, he was never deflected from God’s purpose. This is his obedience. Out obedience is to place our trust in him as the only one who can be priest for us. He is both the sacrificer and the sacrificed. He not only calls but draws. He is both the goal and the means; both the pioneer and the perfecter of our faith. Jesus is the hope of the wandering people of God. He is the way to God’s rest. By him, we are made saints.

As we struggle through life, we are constantly being tempted to abandon our loyalty to Christ. If we do this we are lost. Our only hope is to throw ourselves on Christ's mercy, seeking aid in our strife. The question is, can Christ meet our need? The answer is yes. He is a high priest who is willing to represent us in the presence of the living God, he is a high priest who is well able to empathize with our weakness, and he is a high priest appointed by God the Father himself. Jesus is completely able to help us in our daily life and eternally save us, and this is because he has gone before us as the perfect Son of God.

4) Thought Exercise

What deflects us from God’s purpose?

How can we counter those deflections?