There are many contrasts brought out in this epistle between the priesthood of Aaron

and that of Christ. This is the first and fundamental one. He was without sin. He was

holy. He was without blemish.

Then further, there is no usurpation of office by Christ. Aaron was called of God, so

also was Christ. Neither the "honour" nor the "glory" did He take to Himself.

Chapter 2: 9 shows us Christ crowned with glory and honour, because of the suffering of

death. Here the two words (5: 4, 5) are connected with priesthood. Peter uses them of

the Transfiguration, (II Pet. 1: 16-18), and Psa. 8: 5 uses them of Adam and Christ in

dominion over all things. A similar connection is seen by the quotation from Psa. 2: 7,

"Thou art My Son, this day have I begotten Thee". Heb. 1: & 2: use the statement to

show the Lord's superiority over angels, particularly in connection with a "throne" and

the "world to come". Chapter 5: uses it with reference to the priesthood, thereby

fulfilling the prophetic utterance of Zech. 6: 13, "He shall be a priest upon His Throne".

This introduces the peculiar character of Christ's dual office, a King-Priest. Of this Order

Aaron was not the type, for kingship and priesthood were kept apart with the utmost

severity, as Uzziah learned to his life-long regret. This is none other than a priesthood

after the Order of Melchisedec.

The introduction of this name demands prayerful attention. It is closely related with

the great theme of the epistle and its various aspects demand at least an article to itself.

This we must attempt in our next paper.