Hebrews and the Gospel
The purpose of our author’s exegesis of Old Testament scripture, as of his general argument, is to establish the finality of the gospel by contrast with all that went before it (more particularly, by contrast with the Levitical cultus), as the way of perfection, the way which alone leads people to God without any barrier or interruption of access. He establishes the finality of Christianity by establishing the supremacy of Christ, in his person and in his work.
As regards his person, Christ is greater than all the servants and spokesmen of God who have gone before—not only greater than other human servants and spokesmen (even Moses) but greater than angels. For he is the Son of God, his agent in creating and maintaining the universe, who yet became the Son of Man and submitted to humiliation and death. He is now exalted above all the heavens, enthroned at God’s right hand, and he lives forever there as his people’s representative.
The special aspect of the person and ministry of Christ which is emphasized in this epistle is his priesthood. This epistle, in fact, is the only New Testament document which expressly calls him a priest, although his priesthood is implied in others. One source of our author’s priestly Christology is the Old Testament: if the ruler addressed in Ps. 110 is the Davidic Messiah, as was believed by Jews and Christians alike, then it is the Messiah who is acclaimed in v. 4 of that psalm as “a priest for ever after the order of Melchizedek”—the perfect priest-king. But the mere citation of an Old Testament text would have been pointless if the character and work of Christ had not had a recognizably priestly quality. And our author stresses repeatedly Jesus’ qualifications to be his people’s effective high priest—not only was he personally “holy, free from guile and defilement” (7:26) but having been tested “in all respects” as his people are, he can sympathize with them and supply the help they need in the hour of trial (4:15f.; 2:18).
Bruce, FF (1990). Hebrews