Jesus Christ, High Priest and Mediator

Introduction

Most Christians are familiar with the idea that Jesus Christ fulfils the roles of prophet, priest and king. Of these three, the concept of Jesus as a priest is probably the least understood. Importantly, the New Testament focuses exclusively on Jesus Christ’s activity as a high priest in the heavenly sanctuary. On earth, although other priests assisted him, the Levitical high priest has a unique place in the rituals associated with firstly the tabernacle and then the temple that was constructed in Jerusalem. Jesus’ high priestly ministry resembles that of the Levitical high priest. However, it is not linked to the Jerusalem temple, but to a heavenly sanctuary where God dwells in all his glory.

Of all the books in the New Testament, the Epistle to the Hebrews offers the most sustained discussion of Jesus Christ’s role as a high priest. This priestly activity begins after his ascension to heaven. At this point, God the Father acknowledges that Jesus has achieved on earth all that he was commissioned to do. Drawing on Psalm 110, the author of Hebrews maintains that Jesus Christ is not only seated at God’s right hand in the heavenly sanctuary as a king, but he is also divinely appointed as a high priest (see Hebrews 5:1-10). 

Jesus’ priesthood is unique, for like the priest-king Melchizedek (Genesis 14:18-20), he does not belong to a priestly order.¹ Jesus’ priesthood is not hereditary; it is not passed to him by another priest. Nor will Jesus’ priesthood be transferred to another; he is a priest for ever (Hebrews 7:24; cf. 5:6; 6:10; 7:3, 21). The book of Hebrews emphasizes that while Jesus Christ’s appointment as a priest resembles that of Melchizedek, his priestly activity is similar to that of a Levitical high priest, the first of whom was Aaron, Moses’ older brother.

Christ’s role as a priest seated at God’s right-hand mirrors that of the Levitical high priest who served at the earthly sanctuary that was constructed by the Israelites at Mount Sinai. The basis for this comparison rests on the understanding that the earthly tabernacle is modelled on the heavenly sanctuary. According to the author of Hebrews, the earthly tabernacle is a “copy and shadow” of the heavenly sanctuary, which is the “true one” (Hebrews 8:5; 9:24). Since the heavenly sanctuary is superior to the earthly one, Jesus Christ’s high priestly activity is consequently superior to that carried out by a Levitical high priest. Nevertheless, an appreciation of the latter’s duties and responsibilities sheds important light on what Jesus Christ does in the true sanctuary. 

The role of the Levitical high priest, revealed mainly in Exodus and Leviticus, is largely neglected in Old Testament scholarship. Yet the significance of the high priest is evident from the detailed instructions given for his consecration in Exodus 28-29 and the account of their fulfilment in Leviticus 8. In addition, Leviticus 9 highlights how Aaron, as the newly consecrated high priest, initiates the sacrificial system that is vital for maintaining the Israelites’ relationship with God.

The high priest as the one who presents offerings to God

Of the responsibilities undertaken by the high priest, the most important is his presentation of offerings to God. This happens daily, morning and evening (see Exodus 29:38-43). These offerings are intended to atone for the sins of the Israelites. Crucially, as we shall see, the presentation of these offerings to God involves the burning of incense on the golden altar that is situated in the Holy Place adjacent to the curtain leading into the Most Holy Place (see Exodus 30:7-8). Only the high priest is permitted to burn specially prepared incense on the golden altar. As the events of Leviticus 10:1-5 reveal, God strikes dead Aaron’s sons, Nadab and Abihu, when they usurp their father’s unique status as high priest by burning incense at the tabernacle. 

There are a variety of reasons for believing that the high priest presents to God the offering placed on the bronze altar situated outside the tent by burning incense on the golden altar inside the tabernacle. 

Firstly, the golden altar in the Holy Place resembles the larger bronze altar that stands in the tabernacle courtyard. They are similar in shape, although the altar inside the tent is smaller in size. It is also noteworthy that the gold-plated structure on which the incense is burned is called an “altar.” The Hebrew noun mizbēaḥ “altar” is associated with the making of sacrifices; the related verb zābaḥ has the sense “to slaughter”. Yet, God directly prohibits the Israelites from offering animal sacrifices on the golden altar (Exodus 30:9); only incense may be burned on it. The fact that both items are called altars suggest that there is a link between them.

Secondly, the burning of incense mirrors the burning of the offerings on the bronze altar. This correspondence is highlighted through the use of certain Hebrew terms. The noun for incense is qĕṭōret, whereas the verb used to denote the burning of an offering on the bronze altar is hiqṭîr (see, for example, Exod. 30:20; Lev. 1:9). The two words are a closely related. Both terms refer to an item becoming smoke that gives off a pleasing aroma (e.g., Lev. 1:9, 13, 17; 2:2, 9; 3:5; 4:31; 6:15, 21). While in most English translations the verb hiqṭîr is rendered “to burn,” a better translation would be “to go up in smoke.” Biblical Hebrew has another verb for burning, but it is not used for the burning that takes place on the altar.

Thirdly, the high priest is instructed to burn incense at precisely the same time as the daily offerings are being consumed by fire on the bronze altar (see Exodus 29:38-41; 30:7-8). The high priest replicates in part inside the tent near to God’s presence what is occurring outside the tent. By burning incense inside the tent, the high priest presents to God the offering that is being burned on the bronze altar. In this way, the high priest atones for the sins of the people. To highlight the importance of the offering being brought into God’s presence, it is noteworthy that all five types of offering listed in Leviticus 1-7 are referred to as qorbān in Hebrew. The Hebrew root qārab conveys the idea of being brought near.

Importantly, the high priest is the only one permitted by God to present atoning offerings at the tabernacle by burning incense. No other Israelite can fulfil this role. Those weighed down by sin, due to their own corrupt nature, are unable to present atonement offerings directly to God. They must rely on a divinely appointed high priest to act as their intermediary. The high priest is uniquely tasked with the crucial duty of reconciling estranged people with God. This task is his alone and there can only be one high priest at any time. The divine appointment of a high priest to carry out this all-important task is a vivid testimony to God’s compassion and mercy.

The Old Testament picture of the high priest presenting the offering to God within the earthly sanctuary is used by the author of Hebrews to explain the significance of Jesus Christ’s ascension to the heavenly sanctuary. The author of Hebrews highlights the role of the high priest in presenting offerings that atone for the sins of the people. He writes, “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 sins” (Hebrews 5:1 NIV). In a similar way, Jesus Christ is appointed by God to offer a once for all sacrifice for sin. 

Emphasizing the all-sufficiency of Christ’s sacrifice for sins, the author of Hebrews contrasts Christ’s high priestly activity with that of the Levitical high priests. He writes,

… we have been made holy through the sacrifice of the body of Jesus Christ once for all. Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest (Jesus Christ) had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. For by one sacrifice he has made perfect forever those who are being made holy. (Heb. 10:10-14 NIV)

As a perfect high priest in the heavenly sanctuary, Jesus Christ is uniquely placed not only to atone for the sins of others but also to consecrate them as holy.

Old Testament offerings prefigure Christ’s ascension

The rituals associated with the Old Testament tabernacle and temple draw attention to how the high priest presents offerings to God by burning incense in the Holy Place. A related image involves the offerings ascending towards God as a fragrant aroma. All or part of the different offerings listed in Leviticus 1-7 go upward as smoke when consumed by fire on the bronze altar. This movement is captured in the Hebrew name that is given to the most important of these offerings, commonly referred to in English translations as the burnt offering. For this offering, the entire animal is transformed by fire into smoke. Strikingly, the Hebrew noun used to denote the burnt offering isʿōlâ. The related verb ʿālâ means “to go up; to ascend.” A more appropriate translation of ʿōlâ would be “ascension offering.” There is a compelling comparison to be made between the Old Testament’s burnt offerings that ascend as a pleasing aroma to God and Jesus’ sacrificial death on the cross and his subsequent ascension to heaven. Reflecting on this connection, the apostle Paul remarks, “Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Ephesians 5:2 NIV). 

Jesus Christ as both high priest and sacrificial offering

According to the book of Hebrews, Jesus Christ is both the atoning offering and the high priest who brings it into God’s presence. His death on the cross occurs on earth outside the heavenly sanctuary. With his ascension Jesus presents himself – the perfect sacrifice – to God the Father to atone for the sins of others. To appreciate how Jesus Christ addresses our sins, we must observe how his sacrificial death on the cross is linked to his ascension to the heavenly sanctuary. To be fully efficacious Christ’s self-sacrifice must be brought into God’s presence. As Richard Gaffin observes,

That efficacy resides not only in his death on earth, outside the true, heavenly tabernacle, but also in his appearing and presenting himself as sacrificed in heaven, in the inner sanctum of that tabernacle, at the right hand of God (9:23-24). His sacrifice on earth, absolutely necessary, has no need of being repeated, but its efficacy depends on his perpetual presence in heaven.²

Because of the effectiveness of this one-time offering that is presented to God the Father, Christ has the power to perfect those who place their faith in his dual responsibilities as sacrificial offering and high priest.

The high priest as intercessor

While the high priest’s role of presenting atoning offerings to God is of foremost importance, an accompanying task is the high priest’s intercession on behalf of the Israelites. With his daily schedule of appearing before God in the Holy Place, the Levitical high priest is uniquely placed to intercede on behalf of his fellow Israelites. He repeatedly represents them before God, having the names of the twelve Israelite tribes engraved on precious stones that adorn his high priest’s clothing. 

Recalling the unique role of the high priest as an intermediary with God, the writer of Hebrews emphasizes Jesus Christ’s capacity for compassion towards those who sin. Jesus is intimately acquainted with the temptations that accompany human life. Having shared in our humanity, he faced all forms of temptation, yet without succumbing to sin (Hebrews 4:15). Crucially, Jesus Christ’s high priestly intercession enables those who are flawed to approach God, where they may obtain mercy and discover grace when it is most needed (Hebrews 4:16; see also 10:19-22). Whereas the Levitical high priest entered and exited the earthly sanctuary each day, Jesus Christ remains permanently in the heavenly sanctuary. He has no need to leave but is seated continually at the right hand of the Father. As a result, his intercession is unending.

Jesus Christ as the mediator of a new covenant

Alongside the concept of Jesus as high priest, the book of Hebrews highlights his role as the “mediator” of a new covenant that will replace the covenant which God made with the Israelites at Mount Sinai (see Hebrews 8:6; 9:15; 12:24). Central to Christ’s work of redemption is the establishment of a special covenant that fosters a harmonious union between God and humanity.

Hebrews 7:17-22 describes how Jesus Christ establishes a “better covenant”, one that promises the reconciliation of God and sinful humans. With the divine appointment of Jesus Christ as a high priest in the heavenly sanctuary, the previous covenant associated with Moses and Mount Sinai is rendered outdated. Importantly, as a covenant mediator, Jesus Christ is more than a mere intermediary; he is “the guarantor of a better covenant” (Hebrews 7:22), ensuring that the covenant’s objectives will be met. The new covenant, backed by Christ’s unending priesthood, is an “eternal covenant” (Hebrews 13:20).

Concluding summary

Jesus Christ’s role as the high priest in the heavenly sanctuary is a vital component in the process by which alienated people are reconciled to God. His ascension is essential in bringing to fulfilment his sacrificial death on the cross. Without taking away from the magnitude of his death on the cross, an appreciation of his role as high priest enriches our understanding of how we are reconciled to God. Moreover, Christ’s ongoing intercession on our behalf offers assurance that our new covenant relationship with God will last forever despite our ongoing sinful behaviour.