From the lips of the Lord Jesus Christ we learn that He is the Shepherd of the sheep. From His words to Peter, and His lowly service on the night of his betrayal, we are taught what the Lord does to His people, that they may have part with Him. Peter writes of Him as Bishop of our souls; John acquaints us with His gracious service as Advocate with the Father; and Paul, writing to the Hebrews, dwells at some length on the present service of the Lord Jesus Christ as High Priest of our profession, or rather confession.
When Israel kept their first passover in Egypt they had no divinely-appointed order of priesthood among them. Redemption by blood was effected without the intervention of a priest. They traveled from Egypt to Sinai, and took part in the ratification of the covenant, when the young men of the children of Israel, sent by Moses, offered burnt-offerings and sacrificed peace-offerings under the hill, and the blood of the victims was sprinkled by the lawgiver on the altar and on the people; and they saw the tabernacle erected, before Aaron stood forth, on the eighth day of his consecration, arrayed in the pontifical garments of glory and beauty, and, with hands uplifted as High Priest, from the altar of burnt-offering, bestowed his first blessing on the nation. The Aaronic priesthood, then, was constituted by God for those who had a recognized position before Him as His people, and none else could avail themselves of its ministrations, but those who, in a measure at least, were associated with the nation of Israel as proselytes (Acts 2:1010Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, (Acts 2:10)), or the stranger which sojourned among them (Lev. 17:88And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, (Leviticus 17:8); Num. 15:26-2926And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. 27And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. 29Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. (Numbers 15:26‑29)). Aaron was High Priest for Israel, so the stranger, which sojourned among them, could never have made use of a divinely-appointed priesthood, had not God established it for His redeemed ones. The very existence, therefore, of such an institution betokened the presence on earth of those, whom Jehovah owned as belonging to Himself; and the stranger, as often as he profited by the service of the priesthood, confessed by his action that God had a people on earth, while he himself was, in a measure, the witness of grace to be enjoyed by Gentiles at a future day.
Again, when Israel brought of the herd or of the flock to offer it on the altar to the Lord, the priest had nothing to do with the offerer or the offering, until it had been killed (Lev. 1). Death intervened before the priest had any official relation with the offerer or the victim. These remarks may help some to understand, why it was that the Lord never acted as Priest when on earth. He was not of the race of Aaron, so could never have ministered in the earthly sanctuary, for God maintains inviolate the priesthood which He establishes. A comforting thought this is for God’s people. But besides this, whilst the Lord tabernacled down here, neither the death of the offering, nor redemption by blood were accomplished facts. Until they were, the service of the High Priest, following out the analogy drawn from Israel’s history, had no place in the sanctuary on high. But, both having been accomplished by His death, when risen and ascended, there was found, as High Priest in the heavenly sanctuary, Jesus the Son of God. It is this grand subject which occupies such a prominent place in the Epistle to the Hebrews, wherein we read of the person of the High Priest, of His title to the office, and of the order and character of His service, as well as of the sanctuary in which He ministers for His people. For the High Priest represents the redeemed people, on whose behalf He acts before God; and His presence in the sanctuary as High Priest bears witness of redemption effected, and of a people in a recognized relationship to God. For God, not Father, is the idea always connected with the work of High Priest. A son has free access to his father at all times. A people, who needed redemption, are provided, as redeemed, with a representative before God.
Accustomed as the Hebrews had been to the service of the Aaronic priesthood, in which, as believers on the Lord Jesus Christ, they could no longer have part, one can see, why to them this Epistle, which treats of the High Priesthood of Christ, should have been originally addressed. For surrounded—those of them at least who dwelt at Jerusalem—with constant reminders of the institution by God of the Aaronic priesthood, as the daily, weekly, monthly, and yearly offerings were brought to the altar, and duly dealt with, there was danger from the trials to which they were exposed, by their constancy to the truth, proceeding from those who still conformed to the Mosaic ritual, there was danger, we must remember, of their apostatizing from Christianity, by falling back to that which had been unquestionably established by divine appointment, and which the Lord Jesus, when on earth, openly upheld (Matt. 8:44And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. (Matthew 8:4)). For them it was essential to know, that, in renouncing all obedience to that ritual, they were carrying out God’s mind for His people; and, further, that in giving up what He had once enjoined, they were not worse off than before, since they had, in the heavenly priesthood of the Lord Jesus Christ, what never had been, and what never can be enjoyed, by those who are called to have part in the earthly order of things. And those, to whom he wrote, knew well what God had provided for His people of old. All that they gave up. Their position, then, was very different to that of believers from amongst Gentiles. These last turned from idols to serve the living and true God, and to enjoy redemption and an inheritance, as theirs in prospect—blessings they had never even dreamed of. Israelites had known what it was to share, in a way, in such favors. Gentiles renounced heathenism, to be blessed most richly. Jews gave up what they had from Jehovah, to find, indeed, far more in Christ, and with Christ, but they surrendered what had been theirs by divine appointment. The importance, therefore, of the line of teaching in the Hebrews becomes apparent, as the sacred writer ministers to his countrymen truth about the Lord Jesus, and the results of His work, fitted to keep them steadfast to the end. The surpassing excellence of the Lord over Moses and Aaron is set forth, and privileges are enumerated which now belong to those who believe on Him. Free approach to the throne of grace is theirs. A conscience purged, the assurance of everlasting redemption through the blood of Christ, and entrance with boldness into the holiest—these were blessings of which they could partake. An altar, too, was theirs, of which those had no right to eat who served in the tabernacle. Privileges, then, the possession of which could never have been enjoyed under the Mosaic ritual, they had everlastingly secured to them. What Israel never will know, what the priests, the sons of Zadok, never shared in, they knew, and could partake of, by virtue of the accomplished work of the Lord Jesus Christ. Things tangible and visible, such as even the world could value, they surrendered, to have forever and ever part and lot in what faith then alone could make real, but which will, by and by, be visible, present, and everlasting. And besides all this, they had a great High Priest (Heb. 4:1414Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. (Hebrews 4:14)), so named to distinguish Him as surpassing, in the excellence of His priesthood, Aaron and his successors, who has passed through the heavens, and has traversed, on His road from the cross to the glory, the distance which, speaking in accordance with the types, lay between the altar and the mercy seat. And His name, by which He was known upon earth, is the name He bears still—Jesus, the virgin’s son, but the Son of God likewise. To His person attention is pointedly directed.
Son of God, declared to be that by the words of Jehovah addressed to Him, and recorded in the Old Testament Scriptures for our instruction, He is the Son of Man as well, and proved to be such from the Old Testament Scriptures likewise, but with this difference. When it is a question of His being God’s Son, Jehovah attests it, addressing Him directly as such (I). But when the question is as to His being Son of Man, He speaks, and openly confesses it (II). God’s Son as born in time, He is yet Jehovah also, the Maker and Upholder of the universe, whose handiwork we see everywhere around us. Now seated in heaven, where none but He, who is God, can sit, He was, He is a Man, and His humanity is a subject of true, practical importance to God’s people. He became man that He might die, and so taste of death for everything (ὑπὲρ παντὸς). He partook of flesh and blood, because the children are partakers of it, that through death He might destroy him that had the power of death, and deliver them who, through fear of death, were all their lifetime subject to bondage. He became man to make atonement, for without shedding of blood is no remission, and by His blood, as High Priest, He has made propitiation for the sins of the people. As man, He is the example for the people how to begin and to finish the course of faithful testimony to God (12). As man, too, He knows what men feel, and is able to sympathize with God’s saints in their trials, having been tempted in all points like as they are, yet without sin (4:15). Thus, by His manhood, He is fitted to understand all the difficulties of the saints in their service and testimony for God, and, as having suffered being tempted, He knows how to help those who are tempted. And this knowledge, acquired before His death-for though He were Son, yet learned He obedience by the things which He suffered—made Him suited at once to discharge all the duties of His office. Aaron might acquire fresh experience each day that he lived as High Priest, and so, as time went on, he would be better able to sympathize with the people in their varied difficulties, the range of his experience increasing day by day; but the Lord finished the career of faith, and was the Leader and Completer of it (12:2) before He entered on His Priesthood, and so was perfectly fitted to understand, and to compassionate, as well as to help the people of God, from the first day that He entered on His office.
But how did He become High Priest? The High Priest had to do with God, so none could appropriate this office to themselves. Aaron was called to it, as the Scriptures declare. Not less was the Priesthood of the Lord Jesus Christ of divine appointment. And though none witnessed His consecration to the office, as the people of Israel did the introduction of Aaron into the high priesthood, we know on equally sure grounds—the Word of God—that He only entered on his Priesthood pursuant to the divine warrant. For He that said unto Him, “ Thou art my Son, this day have I begotten thee,” saith also in another place, “Thou art a priest forever, after the order of Melchisedec.” Thus was He saluted of God as High Priest (5:6, 10), and the form in which this was done testifies to the surpassing excellence of His Priesthood. Aaron and his sons were made priests by command of God. The Lord Jesus Christ was made Priest with an oath of God. “The Lord sware, and will not repent, Thou art a priest forever “ (7:21). No more solemn form of appointment could be conceived; and this form was only used with reference to His appointment, to manifest, when the time looked forward by the Psalmist should arrive, that He, whom the world rejected, is the One by whom God will be approached as the Representative of His redeemed people.
But more. The statement of the Psalmist predicted a change in the priesthood. What he knew, and shared in was the service of a priesthood after the order of Aaron; but he wrote of One to arise after the order of Melchisedec, made priest, “not after the law of a carnal commandment, but after the power of an endless life” (7:16). For the priesthood of Melchisedec was peculiar in this—that there was no predecessor to the King of Salem in that office, nor was there any successor. He stands forth in the book of Genesis as the sole representative of his order. Aaron died, and Eleazar came down from Mount Hor, clothed in his father’s garments, in token that he had succeeded Aaron as High Priest, but no one succeeded Melchisedec. When he entered on his priesthood, is shrouded in mystery; when he ceased to exercise it, is a fact unrecorded in history. As a fact, he passed away, but of the beginning or ending of his priesthood we never read. We hear of him only as priest and king. So after his order is the Lord Jesus Christ a Priest, continuing ever, because He hath an unchangeable Priesthood (7:24). Differing, then, as the order of the Melchisedec priesthood does from that of Aaron and his successors, it surpasses it also in dignity; and to this point the sacred writer likewise calls attention, as he dwells on the significant fact, that Abraham, from whom Levi, Aaron’s ancestor, was descended, paid tithes to Melchisedec, and received from the royal priest a blessing. To Abraham was the promise made, not to Melchisedec; yet Abraham was blessed by Melchisedec, the priest of the Most High God. Thus the superiority of the Melchisedec priesthood over that of the Aaronic is demonstrated. Levi, as it were, paid tithes to Melchisedec, and the ancestor of Aaron was blessed by the King of Salem. “And without all contradiction,” as the sacred writer affirms, “the less is blessed of the greater.” Thus, that otherwise mysterious passage in Abraham’s history receives elucidation, as the Holy Ghost, who directed Moses to write it, was pleased, centuries afterward, by—the Apostle to explain it, the name of the king, and the order of his priesthood finding but once only a place in the sacred volume, between the history of the days of the patriarch and the writing of the Epistle to the Hebrews, which was years after the Lord had been crucified.
Priest after the order of Melchisedec, the Lord acts as High, Priest after the character of the Aaronic priesthood. Melchisedec blessed God, and blessed Abraham, and brought forth to Abraham, as the victor, refreshment after his warfare. But we read not of a sanctuary in which he ministered. The character of his priesthood, as exercised on behalf of Abraham, did not require that. As priest of the Most High God, lie blessed. Aaron also could do that. But it was the conqueror who had done his work that Melchisedec blessed. Aaron, indeed, could bless, but it was a people in the wilderness who received his blessing, and the form and purport of it is recorded in the Word. But Melchisedec blessed the conqueror, returning from the battle, having done his work. The character of that blessing we also read of, and comparing the two—that in Gen. 14 with Num. 6—we cannot but note the difference. Aaron blessed Israel in accordance with what they wanted. Melchisedec blessed Abraham with reference to what he that clay was (Gen. 14:2020And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14:20)). Abraham did not seek an interview, that we read of, to solicit his assistance and intervention before he went forth to the war. It was when all danger was over, and he was returning with his spoils, trophies of his victory, that Melchisedec met him. Mark, it was Melchisedec met him, not he Melchisedec, and unasked, as far as we know, the royal priest blessed him. But a priesthood of this character, adapted to the patriarch’s condition at that moment, would not meet the wants of God’s saints in their journey, nor would it so minister to them that they might go forward and overcome. A different character of priesthood is therefore requisite whilst the day of conflict lasts, and the weakness of the creature is felt at momentous stages of its career, and that God has provided in the Aaronic character of priesthood, according to which the Lord Jesus Christ now ministers on high for God’s people. For this, however, a sanctuary is wanted, and a sacrifice to be accepted by God, as the basis upon which the High Priest can intercede for the saints. Of both of these the Epistle to the Hebrews treats. Propitiation for the sins of the people has been made by the blood of the Lord Jesus Christ (2:17), and by that blood we have boldness to enter the holiest. And the sanctuary in which He ministers is defined to be the true tabernacle, which the Lord pitched, and not man, heaven itself, the true holiest of all, into which He entered once by His own blood, now to appear in the presence of God for us (8:2, 10:19, 9:2-24). Had they lost, then, by becoming Christians, any privilege which they enjoyed as Jews? On the contrary, they had gained. They had an High Priest, chosen of God, in the sanctuary on high, continually acting as such on their behalf; a Priest of an order more enduring and more exalted than that of Aaron and his sons—One who, like Melchisedec, could bless God, and bless the people, as He will by and by; but, like Aaron, could enter into, and better than Aaron, fully understand all the weakness and trials of the people, and intercede for them before the throne of God, to procure the grace and assistance of which they were so constantly in need. It was true that the Lord, when on earth, could never enter the holy place of the temple at
Jerusalem, though it was His earthly house. But now in a sanctuary through which Aaron never passed, of which the earthly tabernacle was the antitype (9:24), He ministers for the people, having an unchangeable Priesthood.
For the Aaronic priesthood had a double service to perform, as Aaron made propitiation every year within the veil (Lev. 16), and as the wants of the people were provided for during their wilderness career. Of this latter service we are taught in Num. 19; 20; 27, just after the sin of Korah, Dathan, and Abiram, in rebelling against the priesthood, had been visited with condign punishment. Then the people learned the value and need of priesthood, first, as Aaron on the following day stood with a censer full of burning incense, kindled from the altar, between the dead and the living, and the plague was stayed (Num. 16:4848And he stood between the dead and the living; and the plague was stayed. (Numbers 16:48)); next, as the services of Eleazar were needed to prepare the ashes for the water of separation, lest death should overtake any one defiled, either by its entrance into their tent, or by contact with a dead body, a bone, or a grave (19). Again, when water was wanted for the host, towards the close of their wanderings in the wilderness, Moses was directed to stand with Aaron’s rod, and to speak to the rock, and the refreshment, so much desired, would flow out copiously-typical of the efficacy of the Lord’s Priesthood, by which all that the saints require of grace and mercy may be obtained for them on their way. Moses and Aaron disobeyed God, and the former smote the rock, having however the rod which budded in his hand. The symbol of the Lord’s Priesthood was then there, that rod which gave tokens of life in its completeness, having blossomed and fruited, when according to nature it could only have been reckoned dead, so God allowed the water to flow forth, though His word to Moses had been by him disobeyed; but punished His servants, by refusing to allow them to lead the people into the land of their inheritance (20). How then, should the people enter into Canaan and conquer? The need of priesthood is again manifested, as Moses was commanded to set Joshua before Eleazar the High Priest, when about to install him in his office, and was told that Joshua should stand before Eleazar the priest, who should ask counsel for him after the judgment of Urim before the Lord. And “at his word,” we read, “shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation” (27:21). For Israel then to enter the land, and possess it, the services of the High Priest were essential, Joshua and Eleazar typifying the Lord Jesus Christ, who unites in His person the two characters of Captain of God’s people, and the High Priest who ministers in the sanctuary. Thus what Israel had to learn about the priesthood, the Hebrews were in their turn to take up, and to understand. So in this Epistle, especially addressed to them, that subject has a very prominent place.
But here we must mark a difference. Israel had to learn not only how needful were the services of the High Priest to procure the blessing of the water from the rock, and to direct as to their warfare in the land, but also the absolute need of Aaron’s ministrations, to stop the disastrous consequences of their sin in murmuring against the leader, and the High Priest appointed by Jehovah. The incense in the censer, kindled by live coals from off the altar of burnt-offering, arrested God’s dealings in government with the stiff-necked people of Israel. In the Epistle to the Hebrews, however, the present service of the Lord, as High Priest, is never mentioned in connection with sins. Like Israel, surely we often sin, and the Lord’s hand in government we may feel, if we do not judge ourselves (1 Cor. 11:30-3130For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. (1 Corinthians 11:30‑31)); but the service in connection with the question of His people’s sins is taken up in John, when he presents Him to us as the Advocate, whereas the Epistle to the Hebrews introduces Him as actively engaged in His character of High Priest, because of the people’s infirmities and trials. The service of the High Priest in connection with sins is set forth in this Epistle as a service settled and finished forever, and He has sat down in token that propitiation has been made, and He remains within the sanctuary because eternal redemption has been found. Paul’s object, then, in writing the Epistle to the Hebrews, is to strengthen the saints to stand firm in spite of all the difficulties in their way; and this he does, by telling them of the person and service of Christ, as the Apostle and High Priest of our confession, as well as of the sacrifice once for all offered up on the cross. In John the relationship of believers to the Father is kept before them. In Hebrews the saints are looked at as on their way to God’s rest. For them, under these circumstances, two things are provided—the Word of God, and the Priesthood of the Lord Jesus Christ. By the former, God’s mind is revealed, that whatever is of the flesh in us may be detected, for sharper is the living word than any two-edged sword, and it can do, what no human instrument is fine enough to effect, viz., pierce even to the dividing asunder of the soul (ψυχἠ) and spirit (πνἔυμα), two divisions of man’s tripartite nature (1 Thess. 5:2323And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)), and is a discerner of the thoughts and intents of the heart. By the latter, what the saint may need by reason of his infirmities and trials, whilst journeying along the road, is abundantly procured for him.
How suited the Lord is to act in this capacity the Epistle makes clear to us, as it recounts how He entered into heaven, and why He remains there (9:12); telling us likewise of His personal fitness for the office, being holy, harmless, undefiled, separate from sinners, and made higher than the heavens (7:26); reminding us, too, where He is, viz., in the sanctuary—the true tabernacle—which the Lord pitched and not man; and disclosing His very attitude and place on high, being seated on the right hand of the throne of the majesty in the heavens. His ability, likewise, to fill the office of High Priest is insisted on, as we learn that He is able to succor (2:18), able to sympathize (4:15), and able to save to the uttermost all them that come unto God by Him (7:25). Nor are we left in doubt as to what He does, not renewing His sacrifice, nor dealing afresh with His blood before the throne. That He did once for all. His service now, as High Priest, consists in interceding for His people.
But how, it may be asked, can we avail ourselves of His priestly help? By going to the throne of grace. And the apostle, be it remarked, to encourage those to whom he writes, exhorts them to come to it as the common privilege and blessing belonging to all believers. He, an apostle, did not go there instead of them, though he could, and we may, intercede for others. Nor did he address them as one who needed not the assistance of which they were in want. He did not send them there as a place to which he did not resort. Apostle though he was, following the Lord very closely as he did, as a man, a saint, and one who had need of preventing as well as of upholding grace, he exhorted them to approach the throne, to reap the fruits of the Lord’s gracious intercession on their behalf. Do we need to present a petition there, before we can expect to receive what we require? Must we wait till an answer comes?
We read not of this; we go to receive; we are not told even to ask. We go to get, not to wait for a favorable answer to be vouchsafed us. Christ has interceded, and we go to receive the fruits of His priestly act of intercession, even mercy, and to find grace for seasonable help. Varied are the trials of God’s saints, but the High Priest can understand them all, having been in all points tempted like as we are; and having suffered being tempted, never yielding, He has learned the full extent to which they can go. The trials and the infirmities of His people He then fully understands, and procuring for them, by His intercession, all that they need, He is able to save them to the uttermost who come unto God by Him. With what thankfulness, then, may we say, “We have an High Priest, Jesus, the Son of God.”