The Christ of Hebrews: Son, Human, High Priest

A: Hebrews really kicks off with an incredibly high view of Jesus, presenting him not just as a great prophet or leader, but as the divine Son with supreme authority, especially over angels.

B: That 'above the angels' part always struck me as significant, but why is that particular comparison so crucial in understanding his divine identity?

A: It's key because, in ancient Jewish cosmology, being 'above the angels' was synonymous with being God himself. As Bauckham argues, the cosmic throne of God was understood to be beyond all angelic ranks. To be placed there is to share in God's own being.

B: So it's not just a matter of rank, but of nature. How does Hebrews show this supreme authority in action, or rather, in position?

A: Precisely. It's not just about hierarchy, it's about identity. Hebrews emphasizes Jesus' enthronement at the 'right hand of the Majesty in heaven' from Hebrews 1:3. That's a position no angel ever occupies, signifying his completed work and shared cosmic rule.

B: And that's where the unique linguistic choice comes in, right? The idea of God actively bringing everything under Jesus' reign?

A: Absolutely. Hebrews 2:5 and 2:8 uniquely use the Greek verb *hypotasso* in the active voice to describe God himself actively subjecting all creation to the Son. It's a powerful statement of God establishing Jesus' unquestionable, supreme authority over everything.

A: So, while Jesus is clearly sovereign over angels, Hebrews also presents this striking paradox: He's fully human, too. It grounds this in Psalm 8, which originally celebrates humanity's dignity and intended dominion.

B: That's where it gets interesting, isn't it? Because earlier, we established being 'above the angels' signifies divine identity. Yet, here, Hebrews also puts Jesus 'below the angels' through his suffering and death.

A: Exactly. That's the critical nuance. He's temporarily 'below the angels' in his incarnation, experiencing suffering and death, precisely to fulfill humanity's destiny. He embodies what God always intended for us in Psalm 8, but we failed to achieve.

B: So he becomes the perfect human, but how does this 'perfect human' status compare to other revered figures, like Moses, for instance?

A: That's a fantastic question. Hebrews 3:1-6 draws a sharp distinction. Moses was faithful *in* God's house, as a servant. Jesus, however, is faithful *over* God's house, as the Son. That positions him uniquely, not just as a great leader, but as the one who owns the house.

A: And this human experience, while complete, is also unique: Hebrews 4:15 clarifies he was tempted in every way, just as we are, yet remained without sin. He didn't need to offer sacrifices for himself.

B: So he's our 'brother'—ἀδελφοί—but also something more, something divine, if he's the one who sanctifies?

A: Precisely. He's one with us, sharing our flesh and blood, calling us 'brothers.' Yet, he is also the ἁγιάζων, 'the One who sanctifies.' That latter title, in the Greek Old Testament, is reserved for God alone. It's this beautiful duality of solidarity and superiority.

A: So, we've explored Jesus' divine authority and His perfect humanity. Now, Hebrews brings these together in its central theme: Jesus as the ἀρχιερεύς, the Great High Priest.

B: Ah, yes, the High Priest. But how is His priesthood fundamentally different or, as Hebrews argues, superior to the Levitical priests we see in the Old Testament?

A: It's superior in several crucial ways. First, it's a new, eternal order, that of Melchizedek, not inherited through lineage. Second, His sanctuary isn't earthly; it's heavenly, the very presence of God. And third, His sacrifice, Himself, was perfect and offered once for all.

B: That 'once for all' aspect is powerful. And I remember the text mentions Him sitting down. Is that just a detail, or does it hold significant meaning?

A: It's highly significant! Levitical priests always stood, perpetually performing their duties because their work was never truly finished. Jesus *sits* down, as Hebrews 1:3 and 10:12 tell us, because His atoning work is complete. It signifies His finished sacrifice and His enthronement, a sharing in divine sovereignty.

B: So, it connects His priestly role directly to His divine authority. This really clarifies that dual identity of His.

A: Precisely. Hebrews 3:1 frames Him as both ἀπόστολος, 'sent from God to us,' and ἀρχιερεύς, 'representing us to God.' He bridges that gap, becoming the very source of eternal salvation—αἴτιος σωτηρίας αἰωνίου—and the ἀρχηγός, the pioneer who leads us into that salvation.