Exegetical and Hermeneutical Commentary of Hebrews 5:10
Called of God a high priest after the order of Melchizedek.
10. called ] Lit, “saluted” or “addressed by God as.” This is the only place in the N.T. where the verb occurs.
a high priest after the order of Melchisedec ] We should here have expected the writer to enter at once on the explanation of this term. But he once more pauses for a solemn exhortation and warning. These pauses and landing places (as it were) in his argument, cannot be regarded as mere digressions. There is nothing that they less resemble than St Paul’s habit of “going off at a word,” nor is the writer in the least degree “hurried aside by the violence of his thoughts.” There is in him a complete absence of all the hurry and impetuosity which characterise the style of St Paul. His movements are not in the least like those of an eager athlete, but they rather resemble the stately walk of some Oriental Sheykh with all his robes folded around him. He is about to enter on an entirely original and far from obvious argument, which he felt would have great weight in checking the tendency to look back to the rites, the splendours and the memories of Judaism. He therefore stops with the calmest deliberation, and the most wonderful skill, to pave the way for his argument by a powerful mixture of reproach and warning which assisted the object he had in view, and tended to stimulate the spiritual dulness of his readers.
Fuente: The Cambridge Bible for Schools and Colleges
Called of God – Addressed by him, or greeted by him. The word used here does not mean that he was appointed by God, or called to the office, in the sense in which we often use the word, but simply that he was addressed as such, to wit, in Psa 110:1-7;
An high priest – In the Septuagint Psa 110:4, and in Heb 5:6, above, it is rendered priest – hiereus – but the Hebrew word – kohen – is often used to denote the high priest, and may mean either; see Septuagint in Lev 4:3. Whether the word priest, or high priest, be used here, does not affect the argument of the apostle. After the order of Melchizedek. see the notes at Heb 5:6.
Fuente: Albert Barnes’ Notes on the Bible
Heb 5:10; Heb 5:12
Of whom we have many things to say, and hard to be uttered
Difficult truth
I.
There are revealed in the Scripture SUNDRY DEEP AND MYSTERIOUS TRUTHS WHICH REQUIRE A PECULIAR DILIGENCE IN OUR ATTENDANCE UNTO THEIR DECLARATION, that we may rightly understand them, or receive them in a due manner.
1. There are some things or truths revealed in the Scripture which have a peculiar remark put upon them, as those which are deep and mysterious 1Ti 3:16; Eph 5:32; 1Co 2:6-8; Eph 3:4-5).
2. The doctrines concerning these things are not dark and obscure, but clear, evident, and perspicuous. There are two practices about these things that are equally pernicious.
(1) A pretence of things mysterious that are not clearly revealed. This the apostle calls a curious prying or intruding into things which we have not seen; they who do so are vainly purled up by their fleshly mind Col 2:18), and which he cautioneth us against (Rom 12:3).
(2) A neglect and contempt of clear open revelations, because the things revealed are mysterious.
3. The depths and mystery of the things intended, lie in themselves and their own nature. They are effects of Divine wisdom, yea the greatest which ever God will either work or declare. Hence the doctrine of them is called His wisdom (1Co 2:7), His manifold wisdom Eph 3:10), as having put the most eminent characters of infinite wisdom upon them.
4. The principal of these mysteries concern the person, offices, and grace of our Lord Jesus Christ. So as to His person, it is declared by our apostle 1Ti 3:16; as to His work and office, Philippians if. 7-10; and as to His grace, Eph 3:8-11).
5. Of all things which we are to learn in the dispensation of the Word, these are we with most diligence to attend unto (Php 3:8-10), as those wherein the glory of God and our own obedience are most concerned.
II. IT IS NECESSARY FOR THE MINISTERS OF THE GOSPEL SOMETIMES TO INSIST ON THE MOST ABSTRUSE AND DIFFICULT TRUTHS THAT ARE REVEALED FOR OUR EDIFICATION.
1. It ought to be the design of every faithful minister in the course of his ministry to withhold nothing from those committed unto his charge that belongs unto their edification, as do all things that are written in the
Scripture, but to declare unto them the whole counsel of God, so far as he himself hath attained.
2. His duty is, as much as in him lieth, to carry on his hearers unto perfection (Heb 6:1).
3. Whereas the greatest part of our congregations, it may be, frequently are such as stand in need of milk, and are not skilfull, as yet, in the word of righteousness, it is our duty also to insist on those plainer truths which are suited unto their edification.
4. Those who are called by the state of their flocks to engage sometimes in the exposition of abstruse and mysterious passages of Scripture, may do well to observe the ensuing rules, all which may be evidently gathered from the way and manner of our apostles treating concerning Melchisedec and his office.
(1) That their interpretations be openly and evidently conformable to the analogy of faith.
(2) That the exposition of them be necessary from present circumstances, which are principally two.
(a) That the things contained in them do belong unto some important truth which is plainly declared for the substance of it in other places, although from them it may receive light and illustration.
(b) When they offer themselves in the course of our work or ministry, where God gives light into the sense of the Holy Ghost in them, they are not to be waived, as we would be esteemed faithful in our work.
(3) Always to remember, that what is so abstrusely expressed, is so on purpose, for the exercise as of our faith, humility, and subjection of mind unto the authority of the Holy Ghost speaking in the Scripture; so of our diligence and dependence on Him for instruction, which calls for an especial frame of spirit in the work we undertake.
(4) That the difficulty and necessity of treating concerning such things be intimated unto them who are to be instructed, that so they may be prepared to attend with diligence, and judge with sobriety of what is delivered.
III. THERE IS A GLORIOUS LIGHT AND EVIDENCE IN ALL DIVINE TRUTHS, BUT BY REASON OF OUR DARKNESS AND WEAKNESS WE ARE NOT ALWAYS ABLE TO COMPREHEND THEM. OUR WANT OF THAT ACQUAINTANCE WITH THEM, WHICH IT IS OUR DUTY TO HAVE, AND WHICH IS NEEDFUL UNTO OUR EDIFICATION, IS FROM OURSELVES ALONE, AND FOR THE MOST PART FROM OUR SINFUL NEGLECT OF WHAT IS REQUIRED THEREUNTO.
IV. MANY WHO RECEIVE THE WORD AT FIRST WITH SOME READINESS, DO YET AFTERWARDS MAKE BUT SLOW PROGRESS EITHER IN KNOWLEDGE OR GRACE.
V. IT IS MENS SLOTHFULNESS IN HEARING THAT IS THE SOLE CAUSE OF THEIR NOT IMPROVING THE MEANS OF GRACE, OR NOT THRIVING UNDER THE DISPENSATION OF THE WORD OR, ALL OUR MISCARRIAGES, WITH RESPECT UNTO THE GOSPEL, ARE TO BE RESOLVED INTO OUR OWN SLOTH, NEGLIGENCE, AND DEPRAVED AFFECTIONS. (John Owen, D. D.)
Ye are dull of hearing
Dull of hearing
It is a metaphor taken from lazy travellers that go slowly. As men are slow in going, so are you in hearing the Word of God. And by hearing is not meant the external hearing alone, but the internal. Slow in conceiving and learning, as is expounded in the next verse. Hearing is put for learning, because knowledge is conveyed by the sense of hearing. There be many things that procure this dulness and slowness.
1. Carelessness or want of diligence (Mat 12:19).
2. A mind possessed with other things, which keep the gospel out of the doors, as these were with an high opinion of the ceremonial law and Levitical priesthood. A barrel full of corrupt water cannot receive wine.
3. Want of meditation.
4. Want of reading and conferring (Act 17:1-34.).
5. Want of prayer. We are apt scholars for the world, swift to hear news and tales, but slow and dull in hearing of the Word of God. So that we may justly suffer that check of our Saviours (Luk 24:25). (W. Jones, D. D.)
Dull of heating
The meaning is not that they were deaf either in whole or part, or that such amongst them as were learned could not read them, if written, or understand the language; but by hearing is meant understanding. There are outward ears, and outward hearing of the body: inward ears, and inward hearing of the soul: the former they had, the latter they had not, so as to be capable of such things as he had to say of this priest and priesthood. This was no obscurity in the matter, but an indisposition in the soul to receive this doctrine. Dulness was this indisposition, which in general is a defect of active power; in particular, in this place, of the intellective faculty, as not able to perceive, discern, apprehend, and judge of this higher doctrine. It is opposed to that we call acumen, the sharpness, quickness, and piercing power of the wit and intellect; yet here this dulness is restrained to a certain object, for in other things they might be apprehensive and judicious enough. By reason of this defect it is that much excellent and Divine doctrine is lost, or at least useless to the greatest part of the people, who are no whir moved with doctrine, though excellent, if above their capacity. For this cause the meanest teachers are most popular; though it is true that all wise men must have respect unto the capacity of their hearers, and condescend unto them, yet men should not be always babes and dunces in Gods school. (G. Lawson.)
Dull hearers
There is a difficulty in the things themselves (the matter of preaching), and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the bearers. Dull hearers make the preaching of the gospel a difficult thing: and even those that have some faith may be dull hearers, dull of understanding, and slow to believe; the understanding is weak and does not apprehend these spiritual things; the memory is weak and does not retain them. The apostle insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ (Heb 5:12). (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Called of God a high priest] . Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find , which he translates . hence we learn that one meaning of this word is to salute; as when a man was constituted or anointed king, those who accosted him would say, Hail king! On this verse Dr. Macknight has the following note, with the insertion of which the reader will not be displeased: “As our Lord, in his conversation with the Pharisees, recorded Mt 22:43, spake of it as a thing certain of itself, and universally known and acknowledged by the Jews, that David wrote the 110th Psalm by inspiration, concerning the Christ or Messiah; the apostle was well founded in applying the whole of that Psalm to Jesus. Wherefore, having quoted the fourth verse, Thou art a priest for ever after the order of Melchisedec, as directed to Messiah, David’s Lord, he justly termed that speech of the Deity a salutation of Jesus, according to the true import of the word , which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains by . Now, that the deep meaning of this salutation may be understood, I observe, First, that, by the testimony of the inspired writers, Jesus sat down at the right hand of God when he returned to heaven, after having finished his ministry upon earth; Mr 16:19; Ac 7:56; Heb 1:3; Heb 8:1; 1Pe 3:22. Not, however, immediately, but after that he had offered the sacrifice of himself in heaven, by presenting his crucified body before the presence of God; Heb 1:3; Heb 10:10. Secondly, I observe, that God’s saluting Messiah a priest after the order of Melchisedec, being mentioned in the psalm after God is said to have invited him to sit at his right hand, it is reasonable to think the salutation was given him after he had offered the sacrifice of himself; and had taken his seat at God’s right hand. Considered in this order, the salutation of Jesus, as a priest after the order of Melchisedec, was a public declaration on the part of God that he accepted the sacrifice of himself, which Jesus then offered, as a sufficient atonement for the sin of the world, and approved of the whole of his ministrations on earth, and confirmed all the effects of that meritorious sacrifice, And whereas we are informed in the psalm that, after God had invited his Son, in the human nature; to sit at his right hand as Governor of the world, and foretold the blessed fruits of his government, he published the oath by which he made him a Priest for ever, before he sent him into the world to accomplish the salvation of mankind; and declared that he would never repent of that oath: The Lord hath sworn, and will not repent; Thou art a Priest for ever after the similitude of Melchisedec. It was, in effect, a solemn publication of the method in which God would pardon sinners; and a promise that the effects of his Son’s government as a King, and of his ministrations as a Priest, should be eternal; see Heb 6:20. Moreover, as this solemn declaration of the dignity of the Son of God, as a King and a Priest for ever in the human nature, was made in the hearing of the angelical hosts, it was designed for this instruction, that they might understand their subordination to God’s Son, and pay him that homage that is due to him as Governor of the world, and as Saviour of the human race; Phil 2:9; Phil 2:10; Heb 1:6. The above explanation of the import of God’s saluting Jesus a Priest for ever, is founded on the apostle’s reasonings in the seventh and following chapters, where he enters into the deep meaning of the oath by which that salutation was conferred.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His constitution by God the Father in his office, maketh it so effectual; he was solemnly proclaimed and declared to be what God had constituted him. God nameth or calleth things as they are, and as he hath made them; and this was done openly, and with the most illustrious solemnity, at his ascension into heaven, when God set him down on his right hand in the presence of all the surrounding angels, who did all submit to him as their Head and King, and acknowledge him as the great royal High Priest of God, as was foretold, Psa 110:1,2; which words of the psalmist the Spirit further explaineth in Heb 7:1-28, where he proves this gospel High Priest to be of a more excellent order than Aarons, even like that of Melchisedec, which it exceedeth, and which must last for ever.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Greek, rather,”Addressed by God (by the appellation) High Priest.”Being formally recognized by God as High Priest at the time of Hisbeing “made perfect” (Heb5:9). He was High Priest already in the purpose of Godbefore His passion; but after it, when perfected, He was formallyaddressed so.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Called of God an high priest, after the order of Melchisedec. , according to what is said of him,
Ps 110:4 there is a resemblance between Melchizedek and Christ; many things that are said of the one, agree with the other: there is a likeness in Melchizedek to Christ; in his person, and what is said of him, that he was without father and mother; and in his office as a priest, and in the manner of his instalment into it; and in the antiquity, dignity, and perpetuity of it: and this is repeated for the further confirmation of Christ’s priesthood, and is a conclusion of the truth of it from sufficient evidence: this does not so much design the constitution of Christ as priest, nor the call of him to that office, as the denomination or surnaming of him a priest of Melchizedek’s order, because of the agreement between them; and contains a reason of Christ’s being the author of eternal salvation, because he is a priest for ever; and prevents any objections against Christ’s priesthood, and opens a way to discourse more largely concerning it.
Fuente: John Gill’s Exposition of the Entire Bible
| The Priesthood of Christ. | A. D. 62. |
10 Called of God a high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Here the apostle returns to what he had in Heb 5:6; Psa 110:4, concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,
I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. vii.. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.
II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.
III. He insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, v. 12. Here observe,
1. What proficiency might have been reasonably expected from these Hebrews–that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.
2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, c. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.
IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (v. 12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa. xxviii. 10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, v. 14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion–milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.
Fuente: Matthew Henry’s Whole Bible Commentary
Named of God (). First aorist passive participle of , old verb to salute, to address, only here in N.T. Common in Plutarch.
Fuente: Robertson’s Word Pictures in the New Testament
Called of God [] . Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline.
Prosagoeuein to address N. T. o. A few times in LXX
Fuente: Vincent’s Word Studies in the New Testament
1) “Called of God,” (prosagorreutheis hupo tou theou) “Being or having been designated by (from) God,” named or authorized of God as an High Priest.
2) “An high priest,” (archiereus) “An high priest,” a priest of high order or rank, like, yet above that of Melchisedec, as High Priest and King to intercede in heaven, not on earth as Melchisedec and the Levitical high priests did, Heb 5:6; Psa 110:4.
3), “After the order of Melchisedec,” (kata ten taksin Melchisedek) “According to the order, rank, or status of Melchisedec,” Heb 6:20. Yet our Lord as an High Priest excelled Melchisedec. For though Melchisedec combined both the office of High Priest and King which no Jewish Priest ever did, and though the lineage of Melchisedec was unrecorded and that of the Jewish Priesthood was meticulously recorded, the Priesthood of Jesus Christ was Superior to that of Melchisedec, his genealogy was carefully preserved, yet he was made an High Priest without a father or mother in priestly lineage – As a priest on earth he offered himself for us, as an High Priest in heaven he offers his blood daily atoning, interceding for our sins, Heb 7:25; Heb 9:24-28; 1Jn 2:1-2.
An Appeal and Warning
Fuente: Garner-Howes Baptist Commentary
10. Called of God, or named by God, etc. As it was necessary that he should pursue more at large the comparison between Christ and Melchisedec, on which he had briefly touched, and that the mind of the Jews should be stirred up to greater attention, he so passes to a digression that he still retails his argument.
Fuente: Calvin’s Complete Commentary
(10) Called.Rather, addressed. The divine words are, Thou art a priest for ever. In the quotation from the Psalm, priest is now altered into High Priest. The purport remains the same; or, rather, it is by this change of word that the meaning of the Psalm is fully expressed. This repetition of the words of Heb. 5:6 at the close of the paragraph is singularly impressive.
At this point the course of the argument is interrupted by a long digression (Heb. 5:11 to Heb. 6:20), to which the writer is led by reflection on the inability of his readers to receive the teaching which befits their Christian standing. If, however, we remember the practical aim that is predominant in the Epistle, we can hardly call this a digression, so powerfully is every portion of it made subservient to one great purpose.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Called Addressed, saluted; namely, by Jehovah, in the inspired Messianic Psalms 110. See notes on Heb 5:6, and on Heb 6:20.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 5:10. Called of God, &c. It is not the word , as Heb 5:4 but , having the title of high-priest given him of God the Father. He was not called to his office, as Aaron was, but he was something more; and, which shews an infinitely superior honour in this respect, he was saluted with that title by God the Father himself. Called after the order of Melchisedec means, that Christ was called to be a high-priest after the order of Melchisedech, not by having a series of successors, nor by having his title founded upon any lineal descent; but as acting in his office, without dependence upon, or attachment to any particular family.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 5:10 is not to be separated from Heb 5:9 by a colon, and to be referred back to all that precedes, from Heb 5:7 onwards (Bhme). On the contrary, the statement connects itself closely with Heb 5:9 , in that it contains an elucidation of the there found. Christ became for all believers author of everlasting blessedness, in that He was saluted (or named) of God as High Priest after the manner of Melchisedec. That is to say: In order to become the mediate cause of salvation for others, Christ must be the possessor of high-priestly dignity; but this was ascribed to Him on the part of God in the utterance from the psalm, already cited in Heb 5:6 . Bengel: , appellatio sacerdotis, non solum secuta est consummationem Jesu, sed antecessit etiam passionem, tempore Psa 110:4 .
To appoint or constitute (Casaubon: constitutus; Schulz: proclaimed, publicly declared or appointed; Stengel: declared, appointed; Bloomfield: being proclaimed and constituted) , a in the N. T., never means; but only to address, salute, name .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Called of God an high priest after the order of Melchisedec.
Ver. 10. Called ] Gr. , spoken unto, called by name, or entitled a high priest, &c.; therefore he is truly so. For persons and things are as God calleth them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Heb 5:10 . “styled by God High Priest after the order of Melchizedek”. “ expresses the formal and solemn ascription of the title to Him to whom it belongs (‘addressed as,’ ‘styled’)” (Westcott). “When the Son ascended and appeared in the sanctuary on High, God saluted Him or addressed Him as an High Priest after the order of Melchizedek, and, of course, in virtue of such an address constituted Him such an High Priest” (Davidson). Originally called to the priesthood by the words of Psa 110 , He is now by His resurrection and ascension declared to be perfectly consecrated and so installed as High Priest after the order of Melchizedek. It may be doubted, however, whether the full meaning of “address” should here be found. The commoner meaning in writers of the time is “named” or “called”. Thus in Plutarch’s Pericles , iv. 4, Anaxagoras, , xxvii. 2, ., xxiv. 6, of Aspasia, . and viii. 2 of Pericles himself, . So in Diod. Sic., i. 51, of the Egyptians, . It cannot be certainly concluded either from the tense or the context that this “naming” is to be assigned to the date of the ascension and not to the original appointment. The emphasis is on the words , not by man but by God has Christ been named High Priest; and on . as warranting .
The passage Heb 5:11 to Heb 6:20 is a digression occasioned by the writer’s reflection that his argument from the priesthood of Melchizedek may be too difficult for his hearers. In order to stimulate attention he chides and warns them, pointing out the danger of backwardness. He justifies, however, his delivery of difficult doctrine notwithstanding their sluggishness, and this on two grounds: (1) because to lay again the foundations after men have once known them is useless (Heb 6:1-8 ); and (2) because he cannot but believe that his readers are after all in scarcely so desperate a condition. They need to have their hope renewed. This hope they have every reason to cherish, seeing that their fathers have already entered into the enjoyment of it, that God who cannot lie has sworn to the fulfilment of the promises, and that Jesus has entered the heavenly world as their forerunner.
Fuente: The Expositors Greek Testament by Robertson
Called . . . an = Having been designated. Greek. prosagoreuomai. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
Heb 5:10. ) called. His name was the Son of God; His surname, His appellation was Priest: , His being called a priest, not only followed the perfecting of Jesus, but also preceded His passion at the period mentioned in Psa 110:4. The same word occurs 2Ma 14:37, where it is said that Razis was called () the father of the Jews.
Fuente: Gnomon of the New Testament
In the 10th verse the apostle returns unto the improvement of the testimony given unto the priesthood of Christ taken from Psalms 110. And hereby he makes way unto another necessary digression, without which he could not profitably pursue the instruction which he intended [for] the Hebrews from that testimony, as we shall see in the following verses. He had drawn forth nothing out of that testimony of the psalmist, but only that the Lord Christ was a priest; and when he had done this in general, which was necessary for him to do, he declares his sacerdotal actings which he was enabled unto by virtue of that office: for a priest he must be who so offered unto God as he did. But he had yet a further and peculiar intention in the production of that testimony. And this was, not only to prove him to be a priest in general, and so to have right to perform all sacerdotal offices and duties in behalf of the people, which he did accordingly, verses 7-9, but withal to declare the especial nature and pre- eminence of his priesthood, as typed or shadowed out by the priesthood of Melchisedec. The demonstration and declaration whereof is that which he now designs. But so soon as he hath laid down his general assertion, in this verse, considering the greatness of the matter he had in hand, as also the difficulty of understanding it aright which he should find among the Hebrews, he diverts unto a preparatory digression, wherein he continues the remainder of this and the whole ensuing chapter, resuming his purpose here proposed in the beginning of the seventh chapter.
Heb 5:10. . [7]
Heb 5:10. Called of God an high priest after the order of Melchisedec.
[7] TRANSLATIONS. . Declared of God. Craik. Having been named of God. Conybeare and Howson. Genannt. De Wette. Craik justly remarks, The term ought to be distinguished from , verse 4. It literally signifies addressed,and refers to the form of the declaration in Psalms 110. ED.
, called. He refers unto the testimony produced, verse 6. And it is here manifest who it is that is intended in those words, As he saith in another place, Thou art a priest. That is, God said so; for he was , dictus, cognominatus, ; called, pronounced. Salutatus, as salutare aliquem regem, is to pronounce him so. And we may inquire into the reason of this peculiar expression. He had before declared that the Lord Christ, the Son of God, was a priest after the order of Melchisedec. Now there may be more supposed herein than is indeed intended. When we say that Phinehas, and Eli, and Zadok, were high priests of the order of Aaron, we intend that they had the very same priesthood that Aaron had. But that is not the meaning of the expression in this place and matter. The priesthood of Christ and of Melchisedec were not the same; for that of Christ is such as no mere man could possibly sustain or exercise: only these two priesthoods, as expressed in the Scripture, had an especial agreement in sundry things, the particulars whereof the apostle enumerates and explains, Hebrews 7. For on the account of sundry things that were singular in the person of Melchisedec (either absolutely, or as his story is related in the Scripture, which is the rule of our comprehension of sacred things), and suited to prefigure or shadow out the Lord Christ in his priesthood, above what was in Aaron or his office, he is said to be made a priest after the order of Melchisedec, or according to the things spoken of. Melchisedec. He is not said to be a priest of the order, but , , according to the things spoken of Melchisedec, as a priest; after the manner of what is related concerning him. And this, in my judgment, is the reason of the use of this word in this place; for it doth not signify a call to office, that is constantly, but it is the denomination of him who is so called, for some certain reason. Because, saith the apostle, of the especial resemblance that was between what Melchisedec was and what Christ was to be, God called his priesthood Melchisedecian; whereon I must necessarily declare wherein that resemblance did consist:which he doth afterwards. So was his priesthood surnamed from his type, and not Aaronical.
Called of God, . Verse 6, he renders the Hebrew by only, a priest. And it signifies no more. For where the high priest in a note of distinction is intended, they call him , the great or high priest; sacerdos magnus, summus; pontifex, pontifex summus But the whole nature, right, and privilege of the office, belonged unto any one as a priest. Every high priest was a priest absolutely; but every priest was not a high priest also. Aaron and his sons were together separated unto the same office of the priesthood, Exo 28:1; but some duties in the execution of the office were peculiarly reserved unto him who was chief and singular. And because he who was singular had thus sundry pre-eminences above other priests, and also that the discharge of some duties, and offering of some sacrifices, as that of the great atonement, were committed unto him alone, which were peculiarly typical of the sacerdotal actions of Christ; as he is called , a priest absolutely, as being invested in the real office of the priesthood, so is he termed by our apostle, the chief or high priest, not because there were any other in or of the same order with himself, but because all the pre- eminences of the priesthood were in him alone, and he really answered what was typed out by the singular actings of the Aaronical high priest.
He was thus called an high priest , according to the order of Melchisedec. This is not a limitation of his priesthood to a certain order, but a reference unto that priesthood whereby his was most eminently prefigured. And there are two things intended herein by the apostle. First, A concession that he was not a high priest according unto the constitution, law, and order of the Aaronical priesthood. And this he doth not only grant here, but elsewhere positively asserts, Heb 8:4; yea, and proves at large that it was impossible he should be so, and that if he had been so, his priesthood would not have been of advantage unto the church, Heb 7:11-14, etc. He was neither called as they were, nor came to his office as they did, nor was confirmed in it by the same means, nor had right unto it by the law, nor was his work the same with theirs. Secondly, That there was a priesthood antecedent unto and diverse from that of Aaron, appointed of God to represent the way and manner how he would call the Lord Christ unto his office, as also the nature of his person in the discharge there of, in what is affirmed and what is concealed concerning him who singly and alone was vested with that office; that is, Melchisedec. Look in what manner and by what means he became a priest; by the same, with other peculiar excellencies and pre eminencies added thereunto, was Christ also called, so as that he may be said, and is termed of God, a priest after his order or manner of appointment. For as he, without ceremony, without sacrifice, without visible consecration, without the law of a carnal commandment, was constituted a high priest, so was Christ also, by the immediate word of the Father, saying unto him, Thou art my Son, a priest for every or after the power of an endless life. And in this sense is he called a priest after the order of Melchisedec.
I have elsewhere evinced the corruption of the Targum on Psa 110:4, whence these words are taken; also the malice of some of the late Jewish masters, who would have Melchisedec to be there called , a priest improperly, as Davids sons were said to be , that is, princes. So the Targum, Thou art a great prince. But the expression here used by the psalmist is taken directly from Gen 14:18, , And he was a priest of (or unto) the most high God. Here none of the Jews themselves are so profligate as to pretend that a prince is intended, a prince to the most high God! It is nothing, therefore, but that obstinacy which is the effect of their unbelief, which casts them on the shift of this evasion. Some observations do ensue:
Obs. 1. God was pleased to put a signal honor upon the person and office of Melchisedec, that in them there should be an early and excellent representation made of the person and priesthood of Jesus Christ.
I am not here to inquire who this Melchisedec was, nor wherein the nature of his priesthood did consist. I shall do it elsewhere. Here he is reflected on as an eminent type of Christ in his office. And in how many particulars the resemblance between them did consist, our apostle doth afterwards declare. In the meantime we may observe, in general,
1. That all the real honor which God did unto any persons under the old testament, it was in order unto the prefiguring of Christ, that in all things he might have the pre-eminence. Other reason of the great exaltation of Melchisedec in the church, even above Abraham, the father of the faithful, there was none.
2. He was the only type of the person of Christ that ever was in the world. Others were types of the Lord Christ in the execution of his office, but none but he were ever types of his person. For being introduced without father, without mother, having neither beginning of days nor end of life, he was made like unto the Son of God, and represented his person, which none other did.
3. He was the first personal type of Christ in the world. After him there were others; as Isaac and Aaron, Joshua, David, and Solomon; but he was the first, and therefore the most eminent.
4. He was a type of Christ in these two great offices of a king and a priest; which none but he ever was,
5. The circumstances of his name, and the place of his reign, whence he was a king of righteousness and peace, do most gloriously represent the whole effect of the mediation of Christ; all which may be spoken to afterwards. Now the exaltation of any one in the like kind is a mere act of sovereign grace in God. He might so honor whom he pleased. Hence is Melchisedec introduced without the consideration of any circumstances of prerogative on his own part whatever, that all his dignity might be owned to be of Gods sovereign pleasure. God, therefore, having referred all to Christ, it is our wisdom to do likewise.
Obs. 2. As the Lord Christ received all his honor, as mediator, from God the Father, so the ground and measure of our giving glory and honor unto him as such depend on the revelation and declaration of it unto us, He was termed, called, and declared of God an high priest after the order of Melchisedec. He made him so, which was his honor; he declared him to be so: whence we ought to give all honor unto him. But this hath been spoken unto elsewhere.
And from the respect that these words have unto the precedent verse, we may observe, that,
Obs. 3. It is an evidence and testimony that the Lord Christ was able to be, and is the author of eternal salvation unto all them that obey him, because he is a priest after the order of Melchisedec; that is, his priesthood is eternal.
Fuente: An Exposition of the Epistle to the Hebrews
Heb 5:5, Heb 5:6, Heb 6:20
Reciprocal: Gen 14:18 – the priest Exo 29:9 – the priest’s Heb 7:11 – another Heb 7:17 – General
Fuente: The Treasury of Scripture Knowledge
Heb 5:10. Melchisedec had no successor in his priesthood, neither will Jesus have any, for He is now and will continue to be High Priest.
Fuente: Combined Bible Commentary
Heb 5:10. Being called of God; rather, being addressed (not the same word as in Heb 5:4) by God as High Priest: the title of honour wherewith the Son made perfect through suffering was saluted by the Father openly and solemnly when He made Him sit at His own right hand. Christ was Priest on earth (see Heb 5:6) when He made oblation of Himself unto God; but having now entered the heavenly sanctuary, He was publicly received by God as High Priest, the priestly and high-priestly offices being united in Him.
After the order of Melchizedek, there being a resemblance in many particulars between the two, and especially in the antiquity, the dignity, the perpetuity of their respective offices, with the usual fuller depth of meaning in the antitype, the reality, than in the shadowy symbol.
The exact nature of the obedience which Christ learned through suffering has been much discussed. Many commentators hold the view that it was His obedience as Priest whereby He became qualified for His office and the consequent sympathy of which He became capable. He learned to feel what obedience involved, and so became a merciful High Priest in things pertaining to God. The idea that His obedience to the Divine law generally was increased by suffering seems to many inconsistent with His Divine nature and His personal holiness. But the language of the 8th verse seems to mean more than this explanation allows. He learned His obedience, not sympathy merely, nor merely priestly fitness for His work. Though Son, with all the love and trust of a Divine Son, He yet acquired and manifested a measure of obedience which else had been unattainable. Our Lord was man, proper man as well as God, and we must not so confound the two natures as to modify the attributes of either. As man He had an intellect like our own. He grew in wisdom, nay, even in favour with God and man. He had the faculty whereby He perceived the relation in which as man He stood to others, and felt the duties that relation involved. He had a will to decide His choice, and affections to impel Him to act. He was subject like ourselves to the great law of habit, whereby active principles become stronger through exercise, and are freed from exhaustion or made mighty through meditation and prayer. As man, the second Adam was as capable of growth in holiness as the first. He was made, moreover, under the law subject to its requirements. Created under it, He was to be judged by it; and though this subjection was His own act, it was as complete as if He had claimed His descent entirely from the first transgressor. In this condition He was personally liable for all His acts. To Him the warning came as to us: Indignation and wrath upon every soul of man that doeth evil. Under this law, and subject to this condition, Christ appeared. If He fulfil the law with absolute perfection He is accepted, and for us there is hope. If He fail, if through His own weakness, the force of temptation, the subtilty of the tempter, He be seduced in thought or in feeling, even for one moment, from the narrow path of perfect holiness, our ruin becomes irremediable and complete; and the blessed God is left to deplore the ruin which His own frustrated benevolence has made only the more touching and profound. One impatient desire, one selfish thought, one sinful feeling, would have done it all. His suffering was obedience, His obedience was intensest suffering from the beginning of His public ministry even to its close; and if He was subject to the laws of human growth, faculties strengthened by reason of use, emotion made more mighty and more tender, obedience more easy by repetition, we may say that as Christ was truly man His obedience was learned and perfected by suffering. This view of the human life of our Lord, and the awful responsibility which attached to every act and feeling of His life, amid forces of evil unparalleled in human history, gives us a higher conception of His sufferings than anything besides. Such suffering strengthened, developed, perfected His own nature, even as ours is to be perfected, while it fits Him in the highest degree to understand our struggles and to sympathize with them.
Fuente: A Popular Commentary on the New Testament
These words may be looked upon as an evidence and testimony, that the Lord Jesus Christ was, and is the author of eternal salvation to all them that obey him, because he is a Priest after the order of Melchizedek; that is, because his priesthood is eternal.
Note here, 1. That God was pleased to put a signal honour upon the person and office of Melchizedek, that in him there should be an early and excellent representation made of the person and priesthood of Jesus Christ. Melchizedek was an illustrious type of Christ ; he was the first personal type of Christ that ever was in the world; after him there were many others, and he was the only type of the person of Christ that ever was in the World. Others were types of Christ in the execution of his office, but none but Melchizedek were ever type of his person for being introduced without father, without mother, without beginning of days, nor end of life, he was made like to the Son of God, of whom it is said, Who can declare his generation? And farther, Melchizedek was a type of Christ in those two great offices of a King and a Priest, which none but he ever was.
Note, 2. That the priesthood of Christ was not after the order of Aaron, which was to expire, and not to last long, but after the order of Melchizedek, which was to continue and last forever: Thou art a Priest forever after the order of Melchizedek. The priesthood of Christ is an eternal priesthood, He never liveth to make intercession for us.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 5:10. Called , denominated by God himself, or, as some understand the expression, openly declared, namely, in the 110th Psalm, before referred to; a high-priest after the order of Melchisedec Or, according to the constitution of Melchisedecs priesthood, which was a figure and example of Christs priesthood, in the peculiar properties and circumstances of it, namely, not by a material unction, legal ceremonies, or any human ordination, but by a heavenly institution, and the immediate unction of the divine Spirit. The Holy Ghost seems to have concealed who Melchisedec was, on purpose that he might be the more eminent type of Christ. This only we know, that he was a priest, and the king of Salem, or Jerusalem.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 10
Called of God, &c.; as before explained, in Hebrews 5:6.
Fuente: Abbott’s Illustrated New Testament
It was for this purpose, that He might be a merciful and faithful high priest, that God appointed Jesus as our High Priest. The writer developed the subject of the order of Melchizedek later (ch. 7).
Jesus Christ is not only superior to angels (Heb 1:5-14) and Moses (Heb 3:1-6) but also Aaron (Heb 5:1-10).
"The orientation given to the exposition is intensely practical. The solidarity of the heavenly high priest with the community in its weakness provides a strong motivation for earnest prayer. The demand to draw near to the one who is thoroughly familiar with the human condition, who suffers with their suffering, and who is therefore qualified to mediate renewed strength (Heb 4:15-16) is an appeal to recognize the importance of prayer in the rhythm of Christian life." [Note: Lane, p. 123.]