In the last issue of this article, the idea of there being many different purposes for sacrifice were introduced. Sacrifice and sin are no intrinsically connected. In Judaism, the high priest, appointed from the tribe of Levi, was the chief official of the temple. There was only one at a time and, according to Jewish law, he served for life (although during the Roman period Rome appointed and deposed Jewish high priests at will). The high priest represented God to the people and the people to God. Only he could enter the Holy of Holies, the innermost chamber of the temple, and only one day of the year, the Day of Atonement.

This is the context in which Hebrews proclaims that Jesus is the great high priest. He – not the temple high priest – is the mediator between God and God’s people. He has entered the inner shrine behind the curtain. The author knew that Jesus was not descended from the tribe of Levi and thus did not have a genetic qualification to be high priest, so in chapter 7 of Hebrews he presents Jesus as a priest from the order of Melchizedek, a figure from Genesis who blessed Abraham. Melchizedek, Hebrews tells us, was a king of justice and king of peace. Jesus is descended from him. (I know many have wondered who Melchizedek was since his name appears in some of our prayers).

For Hebrews, Jesus is not only the great high priest, but also the sacrifice. What he sacrificed was his life. Moreover, his sacrifice rendered temple sacrifice unnecessary. His death was the once for all sacrifice for sin. Therefore Jesus is the mediator of a new covenant and we have a great high priest over the house of God.

The image of Jesus as the once for all sacrifice for sin has often been misunderstood in Christian history. It has been placed within a theological framework that emphasizes that we are all sinners that our sins must be paid for in order for God to forgive us, and that Jesus is the sacrifice who paid the price. This theological framework is a later development, not present in the first thousand years of Christianity. It was first theologically articulated by St. Anselm in 1098. The early Church, it seems, did not think of Jesus’ death in this context since in Judaism there were different types of sacrifice. Think about this: Perhaps Jesus’ sacrifice is an act of worship of Almighty God!