As Audrey makes new friends who have birthday parties and I
am called to visit with new families and friends that are connected to this
church I find myself looking up addresses on the internet or on my phone more
and more in an effort to locate and reach new destinations. Every time I go
somewhere new, as I near the end of the journey I find myself paying closer
attention the specific directions that I have received so that I do not get
lost in a new area or have to retrace my steps (thereby wasting time and
running the risk of being late for an appointment). Ask my wife, there are few
things I hate more than not knowing where I am or where I am going. If you add
being late to the mix, a perfect storm ensues. This is why, after following the
directions that have led me to the general area I am traveling to, I slow down,
turn down the volume on the radio, and ask
the kids (with some success, some of the time) to be quiet. I do this so that I
can focus on the final leg of the journey (the most important leg of the
journey) without distraction.
As we enter Hebrews 5, the writer of Hebrews seems to be
doing some of the very same things, albeit for a far more important reason. In
an attempt to focus on some of the specific details of Jesus’ ministry, the
preacher slows things way down and organizes his thinking in a very obvious way
so that he can help those listening to his instructions reach an appropriate
destination—persevering faith in and commitment to Jesus Christ. Therefore, ask the Lord to turn down the
volume of the things around you so that you do not miss what Hebrews 5:1-10 has
to say, for, taking a wrong turn could leave you lost!
THE MINISTRY OF
TYPICAL HIGH PRIESTS-5:1-4
Having introduced Jesus as the greatest advocate for mankind
in Hebrews 4:14-16, the preacher in 5:1-10 goes on describe more about what
this advocate does, why He does it, and how. In fact, the preacher is going to
be discussing this for some time (5:1-10:18) as he encourages the early church toward
a robust Christian faith in the face of persecution. However, why is the priestly
office given so much attention in Hebrews and used in this way over other
images? Elsewhere, Jesus is referred to as King, Lamb, Lion, Messiah, etc. Why
priest? This book in large part exists to lead people out of Judaism, the old
covenant, and the law and into Christianity, the new covenant, and the grace of
Jesus Christ. The high priest of the Old Testament represents, more than most
other images, how Jews used to relate to God, how the old covenant was kept,
and what happened when the law was broken. Therefore, if the preacher can
demonstrate how Jesus is a greater high priest than those of the Old Testament,
then he can make a good case for why those listening to his sermon should embrace
Christianity, enter the new covenant, and accept grace in faith.
To this end, the preacher begins chapter 5 by slowing things
down and reminding his audience first, how the high priests of old were
appointed, “Every high priest is selected from among the people and is
appointed to represent the people in matters related to God, to offer gifts and
sacrifices for sin…” (5:1). One of the qualifications for the high priest was
solidarity with the people of God—he had to, in fact, come from/out of the
people. This has been the case ever since Aaron, was called to serve in this
role, “Have Aaron your brother brought to you from among the Israelites” (Ex.
28:1). By coming from the people, the high priest could sympathize with
specific issues and understand the people more intimately. However, though
called from the people, in many ways the high priest called out to be distinct
from the people as he served as a representative in matters related to God and
offered sacrifices for sin. Though in
the days of old, many were involved in the worship of God at the temple (the
offerings, leading rituals, etc.), only the High priest was able to offer the
most important sacrifices on the Day of Atonement (see Lev. 16:1-25). “After
casting lots for the goats, the high priest would slaughter one of the goats as
a sin offering for the people, and the other goat was brought forth alive from
the tent. The high priest would then lay his hands on the head of the ‘scapegoat,’
confessing all the sins of the people (Lev. 16:15) before the Lord, and then
would sent the goat away into the desert (Lev. 16:20-22).” (Guthrie, 187) As
only the high priest could serve in this way, he stood between God and man as
man’s advocate and representative.
Part of the reason the high priest was called out from among
the men of God’s people involved his identity not only with the people, but
with their weaknesses, “he is able to deal gently with those who are ignorant
and are going astray, since he himself is subject to weakness” (5:2). In other
words, the high priest was not a holy roller nor awarded his office because of
an esteemed character. Instead, he required forgiveness just like everyone
else. In fact, on the Day of Atonement, not only did he have to kill one goat
and then lay the sins of the people on another goat, but before any of that
took place, he had to make a special sacrifice for himself and his household.
“This is why
he has to offer sacrifices for his own sins, as well as for the sins of the
people” (5:3). Such was the case in Aaron’s life, the first high priest, “Aaron
shall bring the bull for his own sin offering to make atonement for himself and
his household, and he is to slaughter the bull for his own sin offering” (Lev.
16:11). The necessity of the priest’s personal sacrifice comes from his being “subject
to weakness (5:2). Literally, this word “subject” means surrounded by
something. In Mark 9:42 and Luke 17:2 the word speaks of a millstone being “tied
around” the scandal-maker’s neck. This usage paints a more compelling picture
of sin’s hold on the human person, even the high priest. Sin hangs as a heavy
weight that is tied around the neck, keeping people weak and dependent on God’s
forgiveness.
Though this problem for the high priest leads to more work
and more bloodshed (that is, in the sacrifices made), it also enables him to “to
deal gently with those who are ignorant and are going astray” (5:2). Why? Because
he knew what it was like to struggle.
Because he knew what it was like to struggle, sin, and serve
up a sacrifice, the high priest of old was incapable of incurring honor for
himself, “And not one take this honor on himself, but he receives it when
called by God, just as Aaron was…” (5:4). No one signed up for this office in
an attempt to elevate his position before men and before God. Instead, God
Himself bestows the honor by means of divine appointment. The position of high
priest ultimately derived from His authority, not mankind’s doing. Therefore,
any honor given is not earned but conferred.
The structure of this
passage so far might be charted as follows
A. The
old office of high priest (v.1)
B. The
sacrifice offered by the high priest (v.1)
C. The weakness of the high priest (vv. 2-3)
D.
The appointment of the high priest (v. 4)
This will become exceedingly important as the
writer of Hebrews takes a turn toward his destination of exalting Jesus as the
greatest ever high priest in verses 5-10.
JESUS’
UNIQUE MINISTRY AS HIGH PRIEST-5:5-10
Just as honor was bestowed on the high priest of
old who were appointed by God for their specific calling, so too was glory
bestowed upon Christ, God’s Son, “in the some way, Christ did not take on
himself the glory of becoming a high priest. But God said to him, ‘You are my
Son; today I have become your Father’” (5:5). Any glory Christ has comes from
God the Father. In fact, in every instance “glory” is used in the book of
Hebrews of Christ, it is described as coming from another party—Christ (like
the high priests of the Old Testament) never garners glory for Himself (Guthrie,
189).
Christ is glorified first and foremost because he
has been made God’s Son, “You are my Son; today I have become your Father” (5:5;
see also Psalm 2:7). These words were first spoken in reference to King David,
who, among other things, served as a savior and king for God’s people. Taken
from Psalm 2:7, the preacher here makes a connection between Jesus and David in
an attempt to show that Jesus is the long-awaited Davidic Messiah for which the
Jewish people have been waiting. This statement describes the origin of Christ
in ways that are understandable to the human person. Even though Jesus, God’s
Son, has existed as such from eternity past, this verse attempts to highlight His
called status by suggesting an origin and comparing Him to David.
Jesus was not only called by God in a unique way,
He was called by God to a unique kind of priesthood, “and he says in another
place, ‘You are a priest forever, in the order of Melchizedek” (5:6). Quoting
from Psalm 110, the preacher in Hebrews draws an unprecedented connection between
Jesus and a lesser-known Old Testament character Melchizedek. This is an
important distinction, for if Jesus was to serve as both Messiah (after David)
and high priest, he had to do so in an appropriate way. Priests came from the
tribe of Levi and yet David and his house came from the tribe of Judah (Jesus’
own bloodline). So the question becomes, “how could Jesus serve as high priest
if He did not come from the tribe of Levi?” The answer is that Jesus is not
from that priestly line, but from an entirely different kind of priesthood—from
the order of Melchizedek. Melchizedek makes his appearance in Gen. 14:18 (a
good deal before the priestly system of the Levis is established) as king of
Salem and priest of God Most High. As
both priest and ruler, this is who Jesus identifies with most in his unique
office.
In comparison to what has already been said of the
high priests of the Old Testament, Jesus, like his predecessors, is given glory
and honor from God and is called to this office. However, unlike his
predecessors, He is from an entirely different order of priesthood and serves
in His role forever.
While the high priests of old were called of God through
the appointment of the people, Jesus’ path to appointment was one of suffering
and obedience, “During the last days of Jesus’ life on earth, He offered up
prayers and petitions with fervent cries and tears to the one who could save
him from death, and He was heard because of His reverent submission” (5:7).
Though some might argue that God did not hear this request, evidence that God
listened to His son’s agonizing prayer immediately before He offered up Himself
as a sacrifice is witnessed in His resurrection from the dead (where God, in
fact, did save Jesus from death after the fact).
In the Old Testament system, the high priest at
the time of sacrifice did not suffer—the sacrifice did. However, in the New Testament
system, the greatest High Priest suffered as the greatest ever Sacrifice! “Son
though He was, He learned obedience from what He suffered” (5:8). Jesus’
obedience in His death established a new program of salvation with Christ as
the greatest High Priest and His passion as the greatest Sacrifice.
“Once made perfect, He became the source of
eternal salvation for all who obey Him” (5:9). In other words, once this
program was complete (Jesus’ death, burial, and resurrection), eternal salvation
was made available to all who believe and obey Him. While the sacrifices the
Old Testament high priests only provided temporary satisfaction, Jesus, the
greatest high priest, and his sacrifice in the New Testament offers eternal
salvation in one offering. This renders Him and His program vastly superior to
the program of old.
In order to illustrate the argument that the
preacher is making, he organizes the entire passage as follows:
A.
The old office of high priest (v.1)
B.
The sacrifice offered by the high priest (v.1)
C. The weakness of the high priest (vv. 2-3)
D. The appointment of the high
priest (v. 4)
D’.
The appointment of Christ, the new priest (vv. 5-6)
C’. The
Suffering of the new priest (vv. 7-8)
B’. The Sacrificial provision of the new priest (v. 9)
A’. The New office of High Priest (v.10)
One can clearly apprehend in this chiasm that in
all ways, Jesus’ ministry—its origin, description, application, etc.—is superior
to the Old Testament system.
So What?
You are probably wondering, “What in the world does this
have to do with me? I’m not Jewish nor tempted to return to the Old Testament
system in the least. Thanks for the history lesson, but this is not really
applicable to me in my life.” However, once we realize why this was written in
the first place, we can glean a clear message that is exceedingly relevant in
our own situation. The preacher in Hebrews is again trying to convince the
people of the early church, who had encountered the grace of God in Christ, not
to return to an old and outdated system that was largely ineffective at helping
them relate to God in a consistent and lasting way. This tendency is not lost
on today’s believers who, although they have accepted Jesus’ superior gift of salvation
because of His superior sacrifice and superior ministry as the greatest high
priest, live as though they have to do
something to incur favor with God or achieve forgiveness. This is not
unlike those Jewish Christians would wanted to turn back to a sacrificial
system of repeated offerings even though Jesus had, in fact, paid it all! The preacher’s
encouragement is this, live in the full assurance that Jesus has accomplished
everything on your behalf. Nothing you could do could ever match what he has
already done. Salvation is not Jesus + works, Jesus + good character, Jesus +
giving, Jesus + anything. It is Jesus. If it was any other way, the great new
of the gospel would not be so great at all.
Therefore, as God directs you in your life’s journey, in
whatever leg of the trip you are in, slow down today, as the writer of Hebrews does
here, and ask yourself, do I really understand how wonderful it is to have
Jesus as my great high priest? Am I living in the freedom of God or still
trying to earn my way like the world does? Missing this turn is could lead you to,
to put it mildly, and undesirable destination. Head the Word of God that is
speaking to you even now, and change course if necessary before it is too late.
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