Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 1

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16, NKJV).

We Have a Great High Priest

Jesus as “High Priest,” introduced in 2:17; 3:1, is a major theme of Hebrews (cf. 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). The original reading audience would no doubt have been aware of the Jewish high priests leading up to and including the approximate time Hebrews was written.¹ Jesus the Christ, however, now holds this position in God’s house forevermore. He has passed through the heavens, both coming and going (7:26; 9:24; cf. Acts 1:9; 2:34; 1 Pet. 3:22). 

Note the gradual identification in Hebrews of “a Son” (1:2), God’s Son (1:5, 8), “Jesus” (2:9), “Christ Jesus” (3:1), “Jesus the Son of God” (4:14). Because of our great High Priest, “let us hold fast” [krateō] (cf. 6:18) the “confession” [homologia] (cf. 3:1; 10:23; 2 Cor. 9:13; 1 Tim. 6:12),² the opposite of being ashamed, a secret disciple, forsaking the Lord, denying the Lord, or giving up (apostasy).

Our High Priest can sympathize with (lit. “suffer with”) our human weaknesses (4:15). He became one of us in order to:

o   Suffer and die for us, providing spiritual blessings (2:9-15).

o   Help us in the human plight (2:16, 18).

o   Be a merciful and faithful High Priest (2:17; cf. 1 Tim. 2:5-6), mediating between us and God.

o   Sympathize with our weaknesses, struggles, and temptations (2:18; 4:15).

He was tempted in all respects as we are (cf. 2:17; 1 John 2:16). After the forty days of temptation in the wilderness (Luke 4:1-13), the devil didn’t stop but merely “departed from him until an opportune time.” Even so, Jesus conquered the devil’s allurements “without sin” (cf. 9:28; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5) as he relied on the heavenly Father’s spiritual strength (John 5:30; 6:38; 8:29; Luke 5:16).

“Therefore” (4:16), let us approach the throne of grace “boldly” (NKJV) or “with confidence” (NASB) (cf. 3:6, 14; 6:19; 10:19). This is only possible through Jesus Christ, who grants us access to God (Eph. 3:12; cf. 1 Tim. 2:5; 1 John 2:1). Because of him the judgment seat becomes a “throne of grace.” But without accompanying faithfulness, rather than confident assurance there can only be fear (cf. 2:3; 3:12; 4:1). Whenever we need God’s help, we have full access to him through our High Priest (cf. 7:25; John 14:6; Phil. 4:6-9).

Qualifications of High Priest

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:1-4).

The Jewish high priest was taken from among men, “appointed for” (NKJV), “to act on behalf of” (ESV). In representing the people before God, the high priest himself must be humanly connected (cf. 2:17; 1 Tim. 2:5). He offers both gifts and sacrifices for sins (cf. 8:3-4; 9:9; 11:4), i.e., various offerings and animal sacrifices required by the law (Lev. 1–5).

He can “have compassion on” (NKJV) or “deal gently with” (ESV) those who go astray through ignorance,³ sympathizing with human frailties. The OT makes a distinction between two types of sinning. (a) Sin that is willful, intentional, presumptuous, defiant, and rebellious (Num. 15:30-31). This kind of sinner was to be “cut off” from among his people. In the context of Hebrews this would involve apostasy (cf. 3:12; 6:4-6; 10:26). (b) Sin that is done unwittingly, in ignorance, unintentionally (cf. 9:7; Num. 15:22-29). The Jewish high priest can be sympathetic because he himself is also subject to weakness (cf. 7:28; Ex. 32:1-5, 21-24; Num. 12:1-9; Lev. 10:1-2). Because of his shortcomings, he is also required to offer sacrifice for his own sins (Lev. 9:7; 16:6, 17).

The high priest was “called by God,” not taking the lofty position for himself. Korah and his cohorts wanting to take over the priesthood was a rebellion against God (Num. 16). In the first century AD the office of high priest was more of a political position than a purely religious one (cf. John 18:13, 24; Acts 4:6; 5:27-28; 7:1). Aaron and his sons were called by God for special service (Ex. 28:1 ff.; Num. 20:23-29; 25:10-13; Psa. 105:26), so not all Levites were priests, but all priests in the old-covenant system were Levites of the family of Aaron.

Jesus Christ is Amply Qualified to Serve as High Priest

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 5:5-6).

Christ did not give honor to himself to serve as High Priest (cf. John 8:54), the implication being that God appointed him. For the second time (cf. 1:5) Psalm 2:7 is quoted: “You are My Son, Today I have begotten you.” This prophetic psalm is applied not to Christ’s birth but to his resurrection (Acts 13:33) and here to his consequent exaltation. For the second time (cf. 1:13) Psalm 110:4 is quoted: “You are a priest forever According to the order of Melchizedek” (see also 5:6, 10; 6:20; 7:1-21). These quotes show Christ’s inseparable sonship and priesthood. He is qualified for priestly service in heaven rather than on earth (cf. 7:11-16) because he is God’s Son.

Christ’s Suffering as a Human

Jesus Christ, “who in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest ‘according to the order of Melchizedek’” (Hebrews 5:7-10).

“In the days of his flesh” refers to his existence on earth as a human being (cf. 2:9-18; 10:5, 20). Jesus qualifies as high priest in that he was human subject to weakness (cf. vv. 1-2). He “offered up prayers and supplications, with vehement cries and tears” (5:7b). While this may seem descriptive of the scene in Gethsemane (cf. Matt. 26:36-44; Mark 14:32-40; Luke 22:39-46), it also portrays his prayer life in general (cf. Luke 5:16; 6:12; Matt. 14:13, 23).

God was able to save him from death (cf. Matt. 26:39, 53), and Jesus was heard because of his godly fear/reverence/piety (cf. John 11:22, 41, 42). It was according to his own will that the Father heard and answered every prayer of his Son (cf. Matt. 26:39; John 5:30; 12:27-28; cf. 1 John 5:14). Although Jesus was a Son (cf. 1:2, 5, 8; 4:14), he had to learn obedience (5:8). Obedience, even for Jesus, is not something that comes naturally or just happens without intention and effort. It has to be learned (cf. 2:17; Luke 2:51-52).

Obedience was learned through suffering (cf. Phil. 2:8). Christ’s human suffering “perfected”⁴ or qualified him as High Priest (5:9; cf. 2:17-18). He thus became the author/source of eternal salvation (cf. 2:9; 10:10). But not unconditionally. Being saved eternally is reserved for all who obey him (cf. Matt. 7:21; John 3:16, 21, 36; Rom. 6:16-18; 2 Thess. 1:6-9; 1 John 2:3-4).

Christ was chosen/called by God (cf. v. 4), “according to the order of Melchizedek” (v. 10), quoting Psalm 110:4 (cf. v. 6; 6:20; 7:1-21). Since the Aaronic priesthood is terminated (7:12), it is not required that Christ be a physical descendent of Aaron or even Levi. Christ is priest according to a different order.

--Kevin L. Moore

Endnotes:

     ¹ Ishmael ben Fabus (58-62), Joseph Cabi ben Simon (62-63), Ananus ben Ananus (63), Joshua ben Damneus (63), Joshua ben Gamaliel (63-64), Mattathias ben Theophilus (65-66), Phannias ben Samuel (67-70).

     ² Note also the verb “confess” [homologeō] (Heb. 11:13; 13:15; Matt. 10:32-33; Rom. 10:9-10; 1 Tim. 6:12).  

     ³ The expression tois agnousin kai planōmenois is lit. “the ignorant and wayward” (one article), a hendiadys (cf. N. Lightfoot, Jesus Christ Today 106 n. 3). 

     ⁴ The verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); the noun teleíōsis means fulfillment, perfection (7:11); the noun teleiōtēs means perfecter, consummator (12:2); the verb teleutáō means to come to an end, to die (11:22); the noun télos means the end (3:6, 14; 6:8, 11; 7:3).

Related Posts: Hebrews 4:1-13

 

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