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This begins the third great section of the Epistle. Section 1. (Hebrews 1. and 2.) sets forth the Deity and humanity of the Lord Jesus; Christ's superiority to the angels through whose ministration the old dispensation was said to be established. Section it. (Hebrews 3. and 4.) sets forth the surpassing greatness of our Lord as compared with Moses, the great leader of the old dispensation. Section 3. (Hebrews 5.-10.) sets forth our Lord greater than Aaron, the representative of the purely religious element of the old dispensation. Christ infinitely greater than all these, and therefore the new covenant in him infinitely better than the old - that now is the writer's argument. The first ten verses of Hebrews 5. are an introduction to the third section. Before Christ's fulfillment of high priestly work is discussed, it is necessary to show that he does actually hold that position. Christ is really High Priest; the first proof of that is in the passage before us. Subject - Christ's Divine appointment to the high priesthood the fulfillment of one essential qualification for that position.

I. CONSIDER THE FACT OF MEDIATION BETWEEN GOD AND MAN. The high priest was "appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." "Gifts" equivalent to, those of God to men - reconciliation and benediction. "Sacrifices for sins" equivalent to, those of men to God; that is, he was charged to manage the concerns of his brethren with the Most High, holding an intermediate position. What was the necessity for such an intermediary?

1. It was a witness to the sinfulness of man. One tribe was set apart for the service of the tabernacle. Only one family of this might enter the sacred building, Aaron and his four sons; five persons in all out of the thousands of Israel, and these only permitted to undertake their duties after solemn rules of consecration. But of this family, only one might pass into the most holy place, and he but once in a year, and then only in a manner which must have impressed him deeply with the sanctity of the place. Nothing could more clearly show the distance at which sin had placed man from God.

2. The fact of mediation is a declaration that the broken intercourse between God and man can be renewed. In Eden God communed with man, but sin broke this communion. Sinful man could only say with Cain, "From thy face shall I be hid, and I shall be a fugitive and a vagabond." But when the doctrine of mediation was taught - and that must have been very early, for it underlies the idea of sacrifice - how great a door of hope was suddenly opened before them! The intervention of another might yet be, like Jacob's ladder, the means of communication between heaven and earth.

3. The fact of mediation is a testimony to the principle of substitution. This principle which underlies the New Testament system no less underlies the Old; it runs through the entire Word of God as the principle which keeps it together. Mediation is representation. The high priest represented the people before God. God treated with him on their behalf. What they could not do for themselves, he did.

II. THE NECESSITY THAT THE MEDIATOR SHOULD BE DIVINELY APPOINTED. The stress of the passage is on the word "appointed.

1. This is necessary to ensure the Divine acceptance of the Mediator. Man has no rights, no power, he is helpless and undone, entirely dependent on the mercy of the offended God. He, therefore, can have no assurance that his representative will be accepted apart from the Divine appointment of him; but that gives perfect assurance. He whom God has appointed to draw near to him on our behalf cannot draw near in vain.

2. This Divine appointment is necessary to show the good will of God to those for whom mediation is made. If man appointed his own mediator it would only show his yearning after God, but when God appoints the mediator it shows God's yearning after him." Man could not devise the idea of one to present his case before God; the will would be wanting. Before there could be any movement towards heaven, God himself must work; there must be the upward drawing Before the upward tendency. God must always precede our desire for him. Tim desire for a mediator, the fact of a divinely appointed Mediator, prove that God is on our side.

3. This Divine appointment is necessary to secure the fulfillment of the mediatorial work, or, at least, for one assurance of this. We expect that "what is no one's work" will remain undone. A special appointment is necessary if we are to enjoy confidence. Now, for the removal of our doubts as to whether our wants really are made known to God, the sacrifice for our sin really presented, etc., there is the fact that one Person of the Divine Trinity has been set apart for this purpose. That being so, not in the least particular will the mediatorial duties be unfulfilled.

III. THE FULFILMENT OF THIS NECESSITY IN THE LORD JESUS CHRIST. "So also Christ," etc.

1. The Father hath appointed Christ to this work. Could our case be in better hands? He is no stranger to us. We have seen him, and walked with him, and lived with him in the Gospel history. Could we choose, with whom would we leave ourselves as with Jesus?

2. The Divine dignity of Christ adds yet greater worth to this appointment. "Thou art my Son." The Divine Son has free access to the Father, and. to his ear and heart. What he asks the Father desires; for he and his Father are one. For him to plead for us is for God to plead with himself for us. Moreover, as God he is omniscient and untiring and infinitely loving, so that none of our needs escape him.

3. The fact that Christ regards this position as one of glory adds still further worth to the Divine appointment. "Christ glorified not himself to be," etc. He counts it a glory to be our Mediator; then behold how he loves us! How certainly he will fulfill this work; for he is jealous of his glory! - C.N.

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KJV: For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

WEB: For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.