For every high priest is chosen from among humans
and is appointed to
represent them in things relating to God, to offer both gifts and sacrifices
2 A high priest can deal gently with those who are ignorant and in
error, because he himself is also subject to weakness.
3 Because of this, he
must offer sacrifices for sins for both the people and for himself.
nobody takes this honor of being high priest on himself, but he is called to it by God, just as Aaron
5 So also it was not the Messiah who glorified himself to become a high priest, but it was the One who
said to him, “You are My Son; today I have fathered you.”
6 And God
says also in another place, “You are a priest forever in the order of
7 In his earthly life Jesus offered up prayers
and requests, with loud crying
and tears, to the One who was able to save him from death, and he was heard
because of his godly fear. 8 Although he was a Son,
he learned obedience
through the things which he suffered. 9 Having been perfected, he became to all
of those who obey him
the source of the salvation of the age to come,
 10 having been designated by God a high priest in the order of Melchizedek.
11 About this we have much to say, and it is hard to explain, because you
have become slow in understanding.
12 For although by this time you should be
teachers, you again need someone to teach you the first principles of the
utterances of God. You have gone back to needing milk, and not solid food. 13 Those who live on milk are not experienced in the message of
righteousness, because they are babies.
14 But solid food is for those who are full
grown, who through practice are trained to discern between good and
A High Priest is by definition chosen from among human beings. This makes obvious the
falsehood that Jesus was both God and a High Priest! A priest by definition mediates between God and man and is himself a man. 1 Tim. 2:5 is the creedal statement which solidifies this idea with complete
clarity and without the alarming complexities of later conciliar theology. Those councils produced a
confusing maze of “hypostases” and “essence,” and a mass of incomprehensible definitions and
distinctions, showing how much of “orthodoxy” is alien to the Bible.
It is obvious that Deity does not pray to Deity. It will not help to try to cut Jesus into two
halves, and have him do some things as man and others as God! Jesus was a single self, a single
personality, the man Messiah. He was not two selves, operating in two different spheres. He cannot by
definition be 100% plus 100%, which would turn him into two persons. One commentator burdened by
the impossible struggle of having to produce a Jesus with “two natures” admits that “Deity has no need
to make supplication. The fact that Jesus prayed for himself demonstrates his real humanity”
(Montefiore). But if Jesus prayed for himself and that was his humanity, it is clear that commentator has
to admit that Jesus had another self which was not “his humanity,” but another divine self. The
resultant Jesus is obviously two selves. The doctrine of “two natures” is utterly foreign to the Bible as
well as being impossibly confusing.
Some Trinitarians say that “Son of God” means an eternal Son, Deity. This and many texts make such an idea impossible. The Son of God was born, the Son of God died, and the Son of God learned obedience. The Son also prayed to God. All this shows that the Son of God was the human Messiah begotten in Mary (Mt. 1:18, 20; Lk. 1:35). The idea of an “eternal Son” or “eternally begotten” Son is an imaginative fiction imposed on the NT with no scriptural authority whatsoever. It does not appear until the 3rd century in the writings of the philosophically minded Origen. Isa. 9:6 proves that the child/Son begotten by God and given by God is not God Himself. God cannot be begotten. The Son of God was begotten and for that very reason is entitled to be called the Son of God (Lk. 1:35).
Obedience to Jesus is invariably the condition of salvation. Faith without obedience is false
faith and cannot save. John 3:36 and 12:44ff and 1 Tim. 6:3, 2 John 7-9 repeat the same point. Paul
wisely called the true faith “the obedience of faith” (Rom. 1:5; 16:26, framing the whole book of