According to the general meaning of the teaching of the Epistle to the Hebrews,
Christ as High Priest offers Himself to God the Father by the Holy Spirit,
and thus with the participation of the entire Holy Trinity, in conformity with the character of each of the hypostases. This sacrifice-offering is expressed in obedience, in the experiencing of infirmities and temptations, and finally in the shedding of Christ's blood in His death on the cross;
here He is not only the sacrifice, the slaughtered Lamb, but also the sacrificing Priest in the sense that the offering of sacrifice is His voluntary deed. He Himself offers Himself as sacrifice to His Father. However, He accomplishes this sacrifice-offering not by His own will but according to the Father's will, to which He fully subjects His own, filial, Divine-Human will. He makes the Father's will His own will. Thus, the High Priest is not only fated to become a sacrifice, but He also wills this fate. We have here not only the presence of the sacrificial victim but also the sacrificial state, not only the fact of the sacrifice but also the offering of sacrifice.
He fully — both in His life and in His death — vanquished the creaturely infirmity of His human essence and
offered it as a sacrifice of obedience to the Father's will.
Thus,
by His high-priestly ministry, by the sacrifice of His life, Christ acquired immortality:
He earned and merited it. Nevertheless, it still had to be given to Him. Immortality, bestowed upon man not in the mortal but in the immortal or spiritual body, can only be an interaction, an act of synergism, between God and man. God bestows immortal life upon man when he becomes capable of and worthy of receiving it;
but he is such only in the God-Man.
In this sense, if in the baptism, the general anointing of Jesus as Christ, He is directly anointed by the Holy Spirit as prophet, then
the Transfiguration is the anointing of Jesus to the high priestly ministry,
i.e. to the Calvary sacrifice,
in which He is both the victim and the priest.
