Our Everlasting High Priest

“For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, and for this reason he is obligated to make sin offerings for himself as well as for the people. And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, who said to him, “You are my Son! Today I have fathered you,” as also in another place God says, “You are a priest forever in the order of Melchizedek.”” Hebrews 5:1-6 NET

Grasping the significance of the Jewish high priesthood in the first century is crucial for fully understanding the compelling argument in Hebrews 5:1–10 about the superiority of Jesus' high priesthood. The Mosaic Law explicitly limited the old covenant priesthood to Aaron and his descendants, establishing the Aaronic line as the divinely appointed priestly lineage (Exodus 29:9). In this framework, while there were many priests, only one held the esteemed title of high priest, tasked with the sacred duty of entering the Holy Place of the tabernacle each year to present the atoning blood, covering the sins of the entire nation of Israel (Leviticus 16). Aaron, as the first high priest, set the benchmark for this revered office.

By the time of David and Solomon, the high priestly role had transitioned to Zadok, a descendant of Aaron, who was divinely appointed during the united monarchy (1 Chronicles 6:1–15; 29:22; Ezekiel 40:44–47). The author of Hebrews emphasizes a crucial truth: a high priest must be called by God—“No one takes this honor for himself” (Hebrews 5:4). This assertion uncovers a significant irony; during the time of writing, many individuals had usurped this sacred position.

After the Maccabean revolt in the 160s BC, Hasmonean rulers and later Herodian client kings began appointing high priests outside the rightful Zadokite line. From Herod the Great’s ascendance in 37 BC to the fall of Jerusalem in AD 70, a staggering twenty-eight different men filled this office. Many Hebrew people, aware of Jesus and His true calling, were tempted to revert to these non-Zadokite high priests—leaders who lacked divine endorsement—instead of following Him. However, history clearly shows that such a choice would result in a priesthood stripped of God’s true authority, leading them astray.

In stark contrast, Jesus represents a high priesthood that is divinely ordained. Hebrews 5:5–6 emphasizes that Jesus became the faithful High Priest through God's direct appointment, supporting this claim with two pivotal messianic psalms: Psalm 2 and Psalm 110. As we explore these texts further, we will uncover the profound implications of Jesus’ Melchizedekian high priesthood, particularly as articulated in Psalm 110 (Hebrews 5:6).

Psalm 2 refers to the installation of David and his heirs, who are recognized as God's sons upon ascending the throne (Psalms 2:7; Hebrews 5:5). However, this prophecy ultimately finds its fulfillment in Jesus, the only begotten (unique) Son of God, who reigns as the sovereign King of kings.

Jesus is the rightful heir of the Davidic lineage through Mary, affirming His claim to the throne. Yet, for the Jews of His time, accepting Jesus as their Messiah proved challenging. Their belief, rooted in the law of Moses and tradition, held that salvation was achieved through service, self-improvement, and dutiful adherence to the law. However, Jesus turned this notion on its head, declaring that salvation is rooted in God’s unconditional love, requiring only believing loyalty. This radical simplicity was difficult for many Jews to grasp; they felt there must be more that defined their identity as God’s chosen people as compared to the Gentiles.

The disordered thinking of the Jews played a significant role in this struggle. They wrestled with their identity as God’s people while feeling compelled to separate from the Gentile nations. Divisions even existed among the Jews themselves, such as with the Samaritans, who believed that true worship occurred on Mount Gerizim rather than within the Jerusalem Temple. These separations and different Samaritan social practices became significant issues for the early Jews in Jerusalem.

Jesus sought to remedy this disordered thinking by presenting a powerful yet elegant gospel: we are all part of God’s family—a concept rooted in Eden. Just as in Eden, our focus should be on experiencing the Father’s love and embracing our identity as His cherished children. The Jews were not unique by virtue of their ethnic identity; rather, they were just the first recipients of God’s promise following the Tower of Babel incident. His intention was to use the Abrahamic lineage as a holy priesthood to share His love and the message of restoring Eden with the world.

While this divine plan seemed straightforward, it became convoluted when the Jews used their relationship with the law to isolate themselves, fostering a sense of pride in their observance and leading them to believe they were superior due to their perceived obedience. Yet, the law was never intended as a means to access God; indeed, no human could achieve perfection through it. Only a divine being could fulfill the law’s requirements: That would be Jesus.

Jesus came to restore the “fallen tent” of the Davidic priesthood and to draw God’s people back to the heavenly Father. The focus had shifted away from the impossible task of following the law; instead, it was about recognizing Jesus as the Messiah (King) who has fulfilled the law and serves as our eternal high priest. This high priest and Messiah King was not meant solely for the Jews, as they believed; He was intended for all people, including the Gentiles. God was in the process of restoring the Gentile nations and inviting them back into His favor, as vividly demonstrated in the second chapter of Acts.

The relationship between Jesus and Melchizedek warrants further exploration, but time and space prevent an exhaustive discussion. It is essential to understand that Melchizedek symbolizes a King of righteousness, embodying the virtues of eternal life—qualities indicative of a divine (or celestial) being. We are called to deepen our understanding and relationship with Jesus, who continually reveals profound truths about His nature and our connection to Him.

This is what the ancient Jews overlooked regarding their Messiah, Jesus called the Christ.

Stephen Barnett