The Expositor's Bible: The Epistle to the Hebrews. Edwards Thomas Charles

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of them as He was Son of God, and the compassion of One Who was both Son of God and Son of man.

      Our author is wont to break off suddenly and intersperse his arguments with affectionate words of exhortation. He does so here. It is still the same urgent command: Do not let go the anchor. Hold fast your profession of Christ as Son of God and Son of man, as Priest and King. Let us draw nearer, and that boldly, unto this great High-priest, Who is enthroned on the mercy-seat, that we may obtain the pity which, in our sense of utter helplessness, we seek, and find more than we seek or hope for, even His grace to help us. Only linger not till it be too late. His aid must be sought in time.68 “To-day” is still the call.

      Pity and helping grace, sympathy and authority – in these two excellences all the qualifications of a high-priest are comprised. It was so under the old covenant. Every high-priest was taken from among men that he might sympathise, and was appointed by God that he might have authority to act on behalf of men.

      1. The high-priest under the Law is himself beset by the infirmities of sinful human nature, the infirmities at least for which alone the Law provides a sacrifice, sins of ignorance and inadvertence.69 Thus only can he form a fair and equitable judgment70 when men go astray. The thought wears the appearance of novelty. No use is apparently made of it in the Old Testament. The notion of the high-priest’s Divine appointment overshadowed that of his human sympathy. His sinfulness is acknowledged, and Aaron is commanded to offer sacrifice for himself and for the sins of the people.71 But the author of this Epistle states the reason why a sinful man was made high-priest. He has told us that the Law was given through angels. But no angel interposed as high-priest between the sinner and God. Sympathy would be wanting to the angel. But the very infirmity that gave the high-priest his power of sympathy made sacrifice necessary for the high-priest himself. This was the fatal defect. How can he bestow forgiveness who must seek the like forgiveness?

      In the case of the great High-priest, Jesus the Son of God, the end must be sought in another way. He is not so taken from the stock of humanity as to be stained with sin. He is not one of many men, any one of whom might have been chosen. On the contrary, He is holy, innocent, stainless, separated in character and position before God from the sinners around Him.72 He has no need to offer sacrifice for any sin of His own, but only for the sins of the people; and this He did once for all when He offered up Himself. For the Law makes mere men, beset with sinful infirmity, priests; but the word of the oath makes the Son Priest, Who has been perfected for His office for ever.73 In this respect He bears no resemblance to Aaron. Yet God did not leave His people without a type of Jesus in this complete separateness. The Psalmist speaks of Him as a Priest after the order of Melchizedek, and concerning Christ as the Melchizedek Priest the Apostle has more to say hereafter.74

      The question returns, How, then, can the Son of God sympathise with sinful man? He can sympathise with our sinless infirmities because He is true Man. But that He, the sinless One, may be able to sympathise with sinful infirmities, He must be made sin for us and face death as a sin-offering. The High-priest Himself becomes the sacrifice which He offers. Special trials beset Him. His life on earth is pre-eminently “days of the flesh,”75 so despised is He, a very Man of sorrows. When He could not acquire the power of sympathy by offering atonement for Himself, because He needed it not, He offered prayers and supplications with a strong cry and tears to Him Who was able to save Him out of death. But why the strong cries and bitter weeping? Can we suppose for a moment that He was only afraid of physical pain? Or did He dread the shame of the Cross? Our author elsewhere says that He despised it. Shall we say that Jesus Christ had less moral courage than Socrates or His own martyr-servant, St. Ignatius? At the same time, let us confine ourselves strictly to the words of Scripture, lest by any gloss of our own we ascribe to Christ’s death what is required by the exigencies of a ready-made theory. “Being in an agony, He prayed more earnestly; and His sweat became as it were great drops of blood falling down upon the ground.”76 Is this the attitude of a martyr? The Apostle himself explains it. “Though He was a Son,” to Whom obedience to His Father’s command that He should lay down His life was natural and joyful, yet He learned His obedience, special and peculiar as it was, by the things which He suffered.77 He was perfecting Himself to be our High-priest. By these acts of priestly offering He was rendering Himself fit to be the sacrifice offered. Because there was in His prayers and supplications, in His crying and weeping, this element of entire self-surrender to His Father’s will, which is the truest piety,78 His prayers were heard. He prayed to be delivered out of His death. He prayed for the glory which He had with His Father before the world was. At the same time He piously resigned Himself to die as a sacrifice, and left it to God to decide whether He would raise Him from death or leave His soul in Hades. Because of this perfect self-abnegation, His sacrifice was complete; and, on the other hand, because of the same entire self-denial, God did deliver Him out of death and made Him an eternal Priest. His prayers were not only heard, but became the foundation and beginning of His priestly intercession on behalf of others.

      2. The second essential qualification of a high-priest was authority to act for men in things pertaining to God, and in His name to absolve the penitent sinner. Prayer was free to all God’s people and even to the stranger that came out of a far country for the sake of the God of Israel’s name. But guilt, by its very nature, involves the need, not merely of reconciling the sinner, but primarily of reconciling God. Hence the necessity of a Divine appointment. For how can man bring his sacrifice to God or know that God has accepted it unless God Himself appoints the mediator and through him pronounces the sinner absolved? It is true, if man only is to be reconciled, a Divinely appointed prophet will be enough, who will declare God’s fatherly love and so remove the sinner’s unbelief and slay his enmity. But the Epistle to the Hebrews teaches that God appoints a high-priest. This of itself is fatal to the theory that God needs not to be reconciled. In the sense of having this Divine authorization, the priestly office is here said to be an honour, which no man takes upon himself, but accepts when called thereunto by God.79

      How does this apply to the great High-priest Who has passed through the heavens? He also glorified not Himself to become High-priest. The Apostle has changed the word.80 To Aaron it was an honour to be high-priest. He was authorized to act for God and for men. But to Christ it was more than an honour, more than an external authority conferred upon Him. It was part of the glory inseparable from His Sonship. He Who said to Him, “Thou art My Son,” made Him thereby potentially High-priest. His office springs from His personality, and is not, as in the case of Aaron, a prerogative superadded. The author has cited the second Psalm in a previous passage81 to prove the kingly greatness of the Son, and here again he cites the same words to describe His priestly character. His priesthood is not “from men,” and, therefore, does not pass away from Him to others; and this eternal, independent priesthood of Christ is typified in the king-priest Melchizedek. Before He began to act in His priestly office God said to Him, “Thou art a Priest for ever after the order of Melchizedek.” When He has been perfected and learned His obedience82 by the things which He suffered, God still addresses Him as a High-priest according to the order of Melchizedek.

      CHAPTER V

      THE IMPOSSIBILITY OF RENEWAL

      “Of Whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing. For when by reason of the time ye ought to be teachers, ye have need again that some one teach

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