Hebrews 5:5-6 - Exposition

So also Christ glorified not himself to be made a High Priest . Here begins the proof that Christ fulfils the two requirements, that mentioned second in the previous statement being taken first in the proof— chiastically, as is usual in this Epistle. The expression, ἑαυτὸν ἐδόξασε , rather than τὴν τιμὴν ἔλαβε , may have reference to the glory wherewith Christ is crowned in his exalted position as Priest-King (cf. Hebrews 2:9 ). But he that said unto him, Thou art my Son, this day have I begotten thee. As he saith also in another place, Thou art a Priest forever after the order of Melchizedek . These two texts ( Psalms 2:7 ; Psalms 110:4 ) must be taken together for the proof required. The first (commented on under Hebrews 1:5 ) shows the Loire's appointment of Christ to his kingly office as Son; the second shows that this kingly office carries with it, also by Divine appointment, an eternal priesthood. Christ's entry into this kingly priesthood is best conceived as inaugurated by his resurrection, after accomplishment of human obedience, whereby he fitted himself for priesthood. Before this he was the destined High Priest, but not the "perfected" High Priest, "ever living to make intercession for us. " It is not during his life on earth, but after his exaltation, that he is spoken of as the High Priest of mankind. In his sufferings and death he was consecrated to his eternal office. This appears from Hebrews 5:9 , Hebrews 5:10 , and also from Psalms 110:1-7 ., quoted in this verse, where the priesthood after the order of Melchizedek and the exaltation to the right hand of God are regarded together. See also what was said under Hebrews 1:5 , of the application to Christ of the other text quoted, "This day have I begotten thee." The Messianic reference and general drift of Psalms 110:1-7 . has been considered under Hebrews 1:13 . It was there seen to be more than a typical prophecy, David having in it a distinct view of One far greater than himself—of the Son to come, whom he calls his LORD . But even had it, like other Messianic psalms, a primary reference to some theocratic king, the remarkable import of Hebrews 1:4 would in itself point beyond one. For, though David organized and controlled the priesthood and the services of the sanctuary, though both he and Solomon took a prominent part in solemn acts of worship, yet neither they nor any other king assumed the priestly office, which, in its essential functions, was scrupulously confined to the sons of Aaron. The judgment on Uzziah ( 2 Chronicles 26:16-22 ) is a notable evidence of the importance attached to this principle. Yet the verse before us assigns a true priesthood to the future King. For Melchizedek, as he appears in Genesis, is evidently a true priest, though prior to the Aaronic priesthood, uniting in himself, according to the system of the patriarchal age, the royalty and the priesthood of his race: as a true priest, he blessed Abraham, and received tithes from him. But of him, historically and symbolically regarded, the consideration must be reserved for Hebrews 7:1-28 ., where the subject is taken up. Enough here to observe that in Psalms 110:1-7 . a true and everlasting priesthood is assigned to the SON in union with his exalted royalty at the LORD 's right hand, and this by Divine appointment, by the " voice " or " oracle " of the Load ( Psalms 110:1 ), confirmed by the LORD 's oath ( Psalms 110:4 ).