The Letter to the Hebrews: Tells Us about Jesus as the High Priest
Several things are interesting about the letter to the Hebrews. Plainly speaking, I found it difficult to distinguish the vast richness of its message especially on the subject matter of which is the language used to describe what is now commonly called the 'ministerial' priesthood. I consulted commentaries and some articles to widen my reflection and to cite them later on about certain points on the characteristics of the Priesthood of Christ. Most notable text among my references was Hebrews 7: 10 -14, since the context of that seems to me to suggest both (1) that Jesus is a priest after the order of Melchizedek, and (2) that there has been "a change in the priesthood,”. According to J. Harville,
“the context is specifically priestly ministers--i.e., those who "serve at the altar" (Heb 7:13), which was something that was never done by all Israelites, even though they were all "a kingdom of priests" (cf. Exod 19:5-6). What is fascinating about this emphasis on service "at the altar" in combination with a "change in the priesthood," is that Heb 7:13 is not the last reference to an altar. Rather, in Hebrews 13 we find the following:"We have an altar from which those who serve in the tent have no right to eat." (Heb 13: 10)[1]
A new priesthood?
What "altar" is the author referring to? It seems to me that it is a reference to the eucharistic sacrifice, from which Christians may eat, but not the levitical priests in the Jerusalem Temple. If Hebrews sees the Eucharistic table as an "altar" of sacrifice, we cannot deny that the author also saw the Christian ministers of the altar as priestly figures. This becomes suggestive that it has a reference in the Christian priesthood in the community. I cannot conclude that this is the main reference but it may bring to that light.
In Hebrews we find some of the most intriguing references to a new priesthood, centered on the new altar of the eucharistic sacrifice. Of course, unlike the Levitical sacrifice, the eucharistic banquet would be an unbloody sacrifice of bread and wine, but that is precisely what Melchizedek offers in Gen 14:18, and why he is appropriate type for Jesus' own priesthood and the priestly leaders of the new covenant.[2]
Another rich content of the Letter is the focus on Jesus in many titles with each distinctive elements ascribed to him..
What Goes with the Titles?
"HIGH PRIEST" AND "SON"
According to The Collegeville Bible Commentary , the most frequent title applied to Jesus in the Epistle to the Hebrews is "High Priest" (archiereus). Taken together with the simpler form, "priest" (hiereus), the title is used of Jesus thirteen times (2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11; "priest," 5:6; 7:21; 10:21). Only once (3:1) is the definite article used ("the high priest"), thus indicating it is the essential quality or function of priesthood which the author intended to stress as characteristic of Jesus. [3]Nowhere else in the New Testament is Jesus called our High Priest. This, however, is the distinctive feature of Hebrews and the main point of the book (8:1). [4] The title Jesus’ High Priestly ministry is directly bound up with the reality of his humanity, and cannot be understood apart from that doctrine. Jesus as High Pries, we see accomplished in him God's ideal for humankind, the ideal union between God and humanity . We see him whose perfect humanity makes representation for us before God , and whose perfect sacrifice makes us pure for personal access to the throne room itself .
SON OF GOD/ SON OF MAN
The second most frequent title for Jesus in Hebrews is the designation, "son" (huios; eleven times). "Although he was a son he learned obedience through what he suffered . . ."). The full title, "the Son of (the) God," is used 4 times., "the Son" (ho huios), is used (1:8). In chapter 2 Jesus is viewed from an earthly perspective as Son of Man. As in relation to God, so here in relation to men and women, the Semitic expression "son of . . ." is designed to establish Jesus' character and definitive quality. What makes a human being to be a human being is characteristic of Jesus (2:10-17).
Jesus is completely equipped to function as mediator between God and humanity. The certification of Jesus' "perfection" (teleiosis) is the reality and fulness of his sonship: he is not merely like God, for as "Son" he is creator, sustainer, and heir of all things (1 :2, 10); also he is not merely like human beings for as "Son" he authenticates and completes his humanity in real suffering. The practical meaning in all of this is that to lose either of these two vital truths is to destroy Jesus' functional completeness as our effective intermediary. [5]
Jesus Christ in his ministry has fulfilling three marked types of different service: (a) the type of the king rising through tribulation to his throne (2:11f.); (b) the type of the prophet who kept his faith unshaken in the midst of judgments (2:13); and (c) the type of the priest who with perfect obedience does the will of God which he knows with perfect understanding (10:5f.). [6]Here, then, in Jesus, the Christ, is accomplished and fulfilled that which in earlier ages was hinted at in the persons and works of prophet, priest, and king.[7]
Among the remaining titles used of Jesus in Hebrews there are the followingwhich indicate something of Jesus' person and official status.
[1] Jerry Harvill: Focus on Jesus: The Letter to the Hebrews. SPIRITUALITY TODAY. Winter 1985, Vol. 37, pp. 336-347.
[2] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 337
[3] The Collegeville Bible Commentary. St. Pauls. !994
[4] The Catholic Commentary: http://www.rc.net/wcc/readings/hebrews.htm
[5] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 339
[6] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 338
[7] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 342
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