But there is a deeper distinction in the use of the Sonship-conception as between St. Paul and HebreAvs. There is nothing in the latter corre- sponding to the note of tenderness and intimate aflection which St. Paul seems to have recognized in the relationship [e.g. Ro &-^, Col l'^). The ' Sonship ' in Hebrews shows not so much a change of quality from the official Messianic conception as an extension of it into a timeless past. And this is confirmed by the absence from the Epistle of any reference to God as the Father whether of Christ or of men in Christ. St. Paul's pregnant phrase, 'the God and Father of our Lord Jesus Christ,' makes no appearance ; nor do we find ' our Lord Jesus Christ ' at all, but in its stead the very- rare 6 /ci>/)ios 7)fj.C:v (7'* 13-* ; otherwise only in 1 Ti 1", 2 Ti 18, 2 P 31*).
This ' Son ' has now entered into ' heaven itself ' (9^ ; cf. 41* 12'^, I P 32-, Ac 3-1, 1 Th P*), and taken His seat 'at the right hand of the majesty on high ' (1^ ; cf. 8^ 10'^ 12^). But He has entered not only as the glorified Messiah, the Lord, who exer- cises kingly rule, but also as the great Higli Priest, in whom i\\Q high priests (and priests) of the old dispensation, with the whole system of sacrifices and purifications whic^h they represent, find their antitype and consummation.
( 1 ) The High' Priest hood. — Just as in the Synoptic Gosjjels the Messiahsliip, so here the High-Priest- hood, is a function of the Sonship. It is presented
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in two aspects : iirst, as typified in the Levitical Higli-Priestiiood ; and second, as typified in the Priest-King Melchizedek. Tlie title lepevs (dpxi-e- pevs), whicli in this Epistle alone of the books of the NT is applied to Christ, appeal's quite abruptly at 2" and again at 3^, but its contents are developed from 4^'* onwards. Christ corresponds with the type, the Levitical High-Priesthood, in that He too isable 'to bear gently with the ignorant anderrant' (5- ; cf. 4'°), in that He too holds the office by Divine appointment (5^-^), and in that He provides an effective oti'ering and purification for sins (7^^ ; cf. 1^ 2'^). But to this Priesthood He is superior in that He requires not to make any ofi'ering for His own sins (7'-') ; and by a single oti'ering, the offering of His body once for all (10'"), He ' has perfected for ever them that are sanctified' (10'*). But, argues the writer, it would be a mistake to stop short at the analogy of the Levitical priest- hood, when there is another equally applicable, and itself belonging to a higher category. ' Leav- ing the story of the beginning of the Christ (the first stage), let us be borne on to His culmination (6^) ; though it be a long story we have to tell, and one difficult of interpretation ' (5"). The cul- mination of the Priesthood of Christ followed on His Exaltation, when He became a ' priest for ever after the order of Melchizedek ' (6-« ; cf. 5^«- r^). That is to say, the writer agrees with St. Paul in ascribing a great accession of power and dignity to Christ consequent upon the [Resurrection and] Exaltation, but he applies to Christ as Priest the enhancement of significance which St. Paul applies to Him as ' Son of God ' (Ro !•*).
This Priesthood after a new ' order,' correspond- ing to the ' better covenant ' of which Christ was the Mediator and the Pledge (V- Q'^ 12-'»), tran- scended every other form of priesthood in that {a) it was ' after the power of an endless life ' (7^®) ; {b) it was confirmed by an oath of God (7^^' ^) ; (c) the tjpe to which it conformed included kingly as well as priestly functions and prerogatives, and moreover could be shown by a historical illusti-a- tion to be superior to the Levitical priesthood (7^- ^°) ; and {d) it was unchallengeable, unique, absolute (7-* a.Trapdl3aros ; see Westcott ad loc). Such a High Priest, ' holy, harmless, undefiled ' in personal character, ' separated from sinners ' and 'higher than the heavens' in regard to the conditions of His existence, is One who answers to human need (7"^®). There ' he ever liveth to make intercession' (7-^; cf. 7^" 9'^); through Him men ofier ' the sacrifice of praise to God' (13^^) ; and for them He secures access to ' the holy place' (4'* ; cf. 2Q19-22) These priestly functions He continues to exercise ; but
'the modern conception of Christ pleading in heaven His Passion, "offering: His blood," on behalf of men has no founda- tion in the Epistle. His arlorified humanity is the eternal pledgre of the absolute efficacy of His accomplished work. He pleads, as older writers truly expressed the thought, by His Presence on the Father's Throne ' (Westcott, Hebrews, 18S9, p. 230).
(2) The historical Jesus. — This conception of the eternal representation of humanity in the presence of God as an essential part of Christ's redeeming function is related to the emphasis on the reality of His human nature, which runs through the Epistle, concurrent with the emphasis on His Divine glory and dignity. The human name 'Jesus' appears with marked frequency and em- phasis, nine times in all, and in nearly every case is placed emphatically at the end of a clause. Though there is no reference to the birth of Jesus, and only one to His Resurrection (13-"), stress is laid upon His death as a death of sufiering (2^-^*'), and the scene in Gethsemane as well as the locality of the Crucifixion are indicated with unexampled detail (5''** 12^). In character He is described as