(5) Christ.--Better, the Christ (See Hebrews 3:14.) It is important to note that in passages of the Pentateuch where the high priest receives a special designation (usually "the priest" is sufficiently distinctive) his title is almost always "the anointed priest." Hence in the one designation, "the Christ," are united the two testimonies of Scripture which follow. He is the Anointed King (Psalm 2:7), addressed by Jehovah as His Son (see Notes on Hebrews 1:2; Hebrews 1:4-5); by the same Jehovah He is addressed as Priest for ever after the order of one who was both priest and king (Psalm 110:4).

Verses 5, 6. - 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 (Psalm 2:7; Psalm 110:4) must be taken together for the proof required. The first (commented on under Hebrews 1:5) shows the Lord'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 vers. 9, 10, and also from Psalm 110, 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 Psalm 110. 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 ver. 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, where the subject is taken up. Enough here to observe that in Psalm 110. 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 (ver. 1), confirmed by the LORD'S oath (ver. 4).

5:1-10 The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?So also Christ glorified not himself to be made an high priest,.... It was a glorifying of Christ, to make him an high priest; not as God, for as such no addition can be made to his glory; yea, it was a condescension in him to become a priest: but as man; it was an honour to the human nature to be united to the Son of God; and to be separated from others to this office; and to be called unto it, qualified for it, and invested with it; and to be of the order he was, and to do the work; and the very assistance he had in it, for the accomplishment of it, was a glorifying of him, for which he prayed; and the work being done, he had glory given him by his Father; and an ascription of glory is made to him by angels and saints: but Christ did not take this high and honourable office to himself, nor the glory of it; indeed, he did not receive it from man, nor was he made a priest according to the ceremonial law; yet he did not intrude himself into this office:

but he that said unto him, thou art my Son, today have I begotten thee; he appointed him to this office; he sent him to execute it; he anointed him with the oil of gladness above his fellows; he consecrated and established him in it with an oath; and prescribed to him what he should do, suffer, and offer; and declared to him what he might expect as the reward thereof. These words are taken out of Psalm 2:7; see Gill on Hebrews 1:5, and they are not to be considered as constitutive of Christ's priesthood, as if that was intended by the begetting of him as a Son; but as descriptive of the person, who called him to it, who stood in the relation of a Father to Christ, and Christ in the relation of a Son to him; therefore the one was very proper to call, and the other a very fit person to be called to this office, being every way capable of executing it, to the glory of God, and to the good of men.