Exegetical and Hermeneutical Commentary of Hebrews 5:6
As he saith also in another [place,] Thou [art] a priest forever after the order of Melchizedek.
6. in another place ] Psa 110:4. This Psalm was so universally accepted as Messianic that the Targum of Jonathan paraphrases the first verse of it “The Lord said to His Word:”
after the order ] al-dibhrathi, “according to the style of.” Comp. Heb 7:15, “after the likeness of Melchisedek.
after the order of Melchisedec ] The writer here with consummate literary skill introduces the name Melchisedek, to prepare incidentally for the long argument which is to follow in chapter 7; just as he twice introduces the idea of High-Priesthood (Heb 2:17, Heb 3:1) before directly dealing with it. The reason why the Psalmist had spoken of his ideal Theocratic king as a Priest after the order of Melchisedek, and not after the order of Aaron, lies in the words “for ever,” as subsequently explained. In Zec 4:14, the Jews explained “the two Anointed ones ( sons of oil) who stand by the Lord of the whole earth “to be Aaron and Messiah, and from Psa 110:4, they agreed that Messiah was the nearer to God.
Fuente: The Cambridge Bible for Schools and Colleges
As he saith also in another place – Psa 110:4. Thou art a priest forever. It is evident here that the apostle means to be understood as saying that the Psalm referred to Christ, and this is one of the instances of quotation from the Old Testament respecting which there can be no doubt. Paul makes much of this argument in a subsequent part of this Epistle, Heb. 7 and reasons as if no one would deny that the Psalm had a reference to the Messiah. It is clear from this that the Psalm was understood by the Jews at that time to have such a reference, and that it was so universally admitted that no one would call it in question. That the Psalm refers to the Messiah has been the opinion of nearly all Christian commentators, and has been admitted by the Jewish Rabbis in general also. The evidence that it refers to the Messiah is such as the following:
- It is a Psalm of David, and yet is spoken of one who was superior to him, and whom he calls his Lord; Heb 5:1.
(2)It cannot be referred to Jehovah himself, for he is expressly Heb 5:1 distinguished from him who is here addressed.
(3)It cannot be referred to anyone in the time of David, for there was no one to whom he would attribute this character of superiority but God.
(4)For the same reason there was no one among his posterity, except the Messiah, to whom he would apply this language.
(5)It is expressly ascribed by the Lord Jesus to himself; Mat 22:43-44.
(6)The scope of the Psalm is such as to be applicable to the Messiah, and there is no part of it which would be inconsistent with such a reference. Indeed, there is no passage of the Old Testament of which it would be more universally conceded that there was a reference to the Messiah, than this Psalm.
Thou art a priest – He is not here called a high priest, for Melchizedek did not bear that title, nor was the Lord Jesus to be a high priest exactly in the sense in which the name was given to Aaron and his successors. A word is used, therefore, in a general sense to denote that he would be a priest simply, or would sustain the priestly office. This was all that was needful to the present argument which was, that he was designated by God to the priestly office, and that he had not intruded himself into it.
For ever – This was an important circumstance, of which the apostle makes much use in another part of the Epistle; see the notes at Heb 7:8, Heb 7:23-24. The priesthood of the Messiah was not to change from hand to hand; it was not to be laid down at death; it was to remain unchangeably the same.
After the order – The word rendered order – taxis – means a setting in order – hence, arrangement or disposition. It may be applied to ranks of soldiers; to the gradations of office; or to any rank which men sustain in society. To say that he was of the same order with Melchizedek, was to say that he was of the same rank or stations. He was like him in his designation to the office. In what respects he was like him the apostle shows more fully in Heb. 7. One particular in which there was a striking resemblance, which did not exist between Christ and any other high priest, was, that Melchizedek was both a priest and a king. None of the kings of the Jews were priests; nor were any of the priests ever elevated to the office of king. But in Melchizedek these offices were united, and this fact constituted a striking resemblance between him and the Lord Jesus. It was on this principle that there was such pertinency in quoting here the passage from the second Psalm; see Heb 5:5. The meaning is, that Melchizedek was of a special rank or order; that he was not numbered with the Levitical priests, and that there were important features in his office which differed from theirs. In those features it was distinctly predicted that the Messiah would resemble him.
Melchisedek – see the notes on Heb 7:1 ff.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. He saith also in another place] That is, in Ps 110:4, a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes there. For the mode of quotation here, See the note on “He 2:6“.
Thou art a priest for ever] As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture.
After the order of Melchisedec.] Who this person was must still remain a secret. We know nothing more of him than is written in Ge 14:18, &c., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As he saith also in another place, Thou art a Priest for ever: the Spirit proves his call and investiture into this office, its confirmation to him for ever, by another testimony of the Father about it, penned by David, Psa 110:4, and ratified to be so by the Lord himself, Mat 22:41-45; that he as man was Davids Son: as God-man, Davids Lord, and the grand officer to atone God by his sacrifice for sinners, and to intercede for them. By this word of God to him was he invested with the most glorious priesthood, and settled in that which he must execute for ever, Heb 7:24, having no successor in it.
After the order of Melchisedec; which order was a singular and most excellent one, such as Aarons did but imperfectly shadow to us. It was a royal priesthood God installed him in, such as was Melchisedecs, largely described, Heb 7:1-28. This was by God the Father revealed to David, and prophesied by him to the church, but actually fulfilled as to proclamation and inauguration at his ascension into the holy of holiest in heaven, where he actually in the flesh doth officiate and minister in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. He is here called simply”Priest”; in Heb 5:5,”High Priest.” He is a Priest absolutely, because Hestands alone in that character without an equal. He is “HighPriest” in respect of the Aaronic type, and also in respect tous, whom He has made priests by throwing open to us access toGod [BENGEL]. “Theorder of Melchisedec” is explained in Heb7:15, “the similitude of Melchisedec.” Thepriesthood is similarly combined with His kingly office in Zec6:13. Melchisedec was at once man, priest, and king. Paul’sselecting as the type of Christ one not of the stock of Abraham, onwhich the Jews prided themselves, is an intimation of Messianicuniversalism.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As he saith also in another place,…. Or psalm; namely, in
Ps 110:4 that is, the same person, even God the Father; who spake the words before cited, also expressed the following:
thou art a priest for ever, after the order of Melchisedec; that the psalm, from whence these words are taken, belongs to the Messiah,
[See comments on Mt 22:44] and this very passage is applied unto him by the Jewish writers c; and had not this been the general sense of the Jewish church at this time, the apostle writing to Hebrews would not have produced it; and it very clearly expresses the priesthood of Christ, the eternity of it, and the order according to which it was; and it being not according to the order of Aaron, but of another, shows the change of the priesthood, and so of the law; of Melchizedek, [See comments on Heb 7:1]
c Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.
Fuente: John Gill’s Exposition of the Entire Bible
In another place ( ). That is Ps 110:4. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest () occurs here which the author uses as synonymous with high priest (). The point lies in the meaning of the phrase “After the order of Melchizedek” ( ). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (5:10-7:28).
Fuente: Robertson’s Word Pictures in the New Testament
Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in Psalm 110 as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests. According to the order [ ] . According to the rank which Melchisedec held. Almost = like. For Melchisedec see ch. 7.
Fuente: Vincent’s Word Studies in the New Testament
1) “As he saith also in another place,” (kathos kai en hetero legei) “As he also says in another (psalm).” As God spoke in another place in old testament prophecy about his Son as a priest, Psa 110:4.
2) “Thou art a priest forever,” (su hiereus eis ton aiona) “Thou (art, dost exist) a priest into the ages,” forever a priest, Heb 6:20; Zec 6:12-13.
3) “After the order of Melchisedec,” (kata ten taksin Melchisedec) “according to the order, rank, or setting, of Melchisedec,” Heb 7:17; Heb 7:21. This means that, like Melchisedec, he had neither father or mother of a family line of the normal priesthood; Gen 14:18; Heb 7:3; Heb 7:10-17.
CONTRAST of PRIEST and HIGH PRIEST
Four comparisons and contrasts between the Priest and High Priest as they relate to Jesus Christ are:
I. They did not minister in the same place,
a) as a priest Christ ministered on earth,
b) as an High Priest he ministers in heaven.
II. They did not perform the same work, a) the work of the priest was to offer many sacrifices to God, Christ as a Priest offered himself. b) The work of the High Priest was to carry blood of sacrifices into the holy place on behalf of the people. Christ carried his own blood into heaven to intercede, to advocate with the Father for us.
Ill. They did not appear in the same kind of dress, the priest was simple, a) Christ wore as Priest the dress of human flesh. b) The dress of the High Priest was much more colorful, glorious. Jesus Christ in his resurrected High Priesthood is in Resplendent glory:
IV. The priests’ office was that of a sub-officer The High Priest was the supreme Judge of the land and President of the Sanhedrin. Christ as High Priest, like Melchisedec, is both an High Priest and King.
Fuente: Garner-Howes Baptist Commentary
6 As he saith in another place, or, elsewhere, etc. Here is expressed more clearly what the Apostle intended. This is a remarkable passage, and indeed the whole Psalm from which it is taken; for there is scarcely anywhere a clearer prophecy respecting Christ’s eternal priesthood and his kingdom. And yet the Jews try all means to evade it, in order that they might obscure the glory of Christ; but they cannot succeed. They apply it to David, as though he was the person whom God bade to sit on his right hand; but this is an instance of extreme effrontery; for we know that it was not lawful for kings to exercise the priesthood. On this account, Uzziah, that is, for the sole crime of intermeddling with an office that did not belong to him, so provoked God that he was smitten with leprosy. (2Ch 26:18.) It is therefore certain that neither David nor any one of the kings is intended here.
If they raise this objection and say, that princes are sometimes called כהנים cohenim, priests, I indeed allow it, but I deny that the word can be so understood here. For the comparison here made leaves nothing doubtful: Melchisedec was God’s priest; and the Psalmist testifies that that king whom God has set on his right hand would be a |kohen| according to the order of Melchisedec. Who does not see that this is to be understood of the priesthood? For as it was a rare and almost a singular thing for the same person to be a priest and a king, at least an unusual thing among God’s people, hence he sets forth Melchisedec as the type of the Messiah, as though he had said, “The royal dignity will not prevent him to exercise the priesthood also, for a type of such a thing has been already presented in Melchisedec.” And indeed all among the Jews, possessed of any modesty, have conceded that the Messiah is the person here spoken of, and that his priesthood is what is commended.
What is in Greek, κατὰ τάξιν according to the order, is in Hebrew, על-דברתי ol-deberti, and means the same, and may be rendered, “according to the way” or manner: and hereby is confirmed what I have already said, that as it was an unusual thing among the people of God for the same person to bear the office of a king and of a priest, an ancient example was brought forward, by which the Messiah was represented. The rest the Apostle himself will more minutely set forth in what follows.
Fuente: Calvin’s Complete Commentary
(6) Thou art a priest for ever . . .On Psalms 110 see the Note on Heb. 1:13. The fourth verse, here quoted, is the kernel of the Psalm, and supplies the theme for a large portion of this Epistle, especially Hebrews 7. As the promise of 2 Samuel 7 was the prelude to the revelation of the second Psalm, the divine declaration recorded in Exo. 19:6 may have prepared the way for the promise of Psa. 110:4. The king of Israel was the type of the Son of David; and in the consecrated people, who, had they been faithful, would have remained the representatives of all nations before God, was dimly foreshadowed the Anointed Priest.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. After the order of Melchizedek Christ was no descendant of Aaron, and so could be no high priest in the hereditary Jewish line. High priest he can be only by an origination high, at least, as Aaron’s own origination at first was. For this the inspired precedent is found in the most memorable words of Psa 110:4, (a psalm quoted as Messianic by the Messiah himself, Mat 22:44,) where the Messiah is addressed by God as priest, not in the line of Aaron, but after the order of Melchizedek. And here first occurs the name of that primeval and typical priest-king, which figures largely in our author’s future argument.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘As he also says in another place, “You are a priest for ever after the order of Melchizedek.” ’
And this was confirmed by the psalm in which God said, ‘you are a Priest for ever after the order of Melchizedek’ (Psa 110:4). Thus there could be no doubting His priestly credentials. The superiority of this position in Scriptural eyes will be established later.
To be such a priest was depicted in the Psalm as being a position of great honour. He is such a one as is set at the right hand of God with his enemies to be brought into submission (Heb 5:1; compare Heb 1:3). As such he will rule as priest-king (Heb 5:2), and as a result of taking His place at God’s right hand as priest-king he will bring kings into submission and the nations into judgment (Heb 5:5-6). The priest after the order of Melchizedek was seen as an important royal personage with a unique position which rendered him especially acceptable to God.
We should note here how easily the writer moves from ‘priest’ to ‘High Priest’. In his kingship Melchizedek was automatically ‘high priest’ in the eyes of his people.
‘In another place.’ A further example of the writer’s supreme trust in Scripture as the very words of God.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 5:6. As he saith also in another place, The explication of this follows in ch. 7. The apostle had quoted from the second psalm in the preceding verse; when therefore it follows, as he saith also in another (for there is no word in the original for place,) it seems more natural to supply the word psalm, than place.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 5:6 now introduces the proof from Scripture that Christ, the Son of God, has also been appointed High Priest.
] as He ( sc . God) accordingly speaks in another place of Scripture (namely Psa 110:4 ; comp. Heb 1:13 ).
] belongs not to , so that we should have to assume that the author has already found in the citation, Heb 5:5 , a Scripture proof for the high-priesthood of Christ, and now in Heb 5:6 is adding thereto a second Scripture proof for the same thing (Schlichting, Ebrard, and others), but it belongs to the whole relative clause , and is just the ordinary after a particle of comparison; comp. Heb 5:4 . By means of this correct apprehension of the force of the objection is further set aside, that Heb 5:6 , if a Scripture proof was first to be given in this place, must have been joined on to that which precedes simply with , as Heb 2:6 , Heb 4:7 , or with , as Heb 7:17 (Abresch), or with , or at least with without (Ebrard).
] See on , Heb 4:5 .
] for the author equivalent to ; comp. Heb 5:10 ; Heb 6:20 . This equalization is likewise warranted. For Melchisedec (Gen 14:18 ff.), with whom the person addressed is compared, was at the same time king and priest; but with the attributes of a king the attributes of an ordinary priest are irreconcilable; the character sustained by a superior or high priest alone comports therewith.
] not: in the time of succession (Schulz), but: after the order or manner ( ) of Melchisedec, in such wise that thou obtainest the same position, the same character, as he possessed. Comp. Heb 7:15 : .
] the author combines (contrary to the sense of the original) with into a single idea, comp. Heb 7:3 ; Heb 7:8 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
As he saith also in another place, Thou art a priest forever after the order of Melchizedek.
I will not detain the Reader with a long observation on what the Holy Ghost hath here said concerning the same authority which made Christ High Priest, which said also unto him, Thou art my Son, today have I begotten thee. To enter into the whole of this passage to the full, and follow it up with the remarks which arise out of the Scripture, would fill many pages. Let it in this place be sufficient to observe, that, in whatever sense the words be taken, they are most highly expressive of the eternal nature and glory of the Son of God. They are a quotation from the second Psalm (Psa 2 ); where Christ, being set by Jehovah a King on his holy hill of Zion the Church; and having, as is represented by vision in the revelations, been alone found worthy to open the book, and loose the seals thereof, (Rev 5:1-10 ) now, as King in Zion, declares the decree. And the first Chapter in this mysterious volume, which none but Christ could open, is the sovereign purpose of Jehovah, and addressed to Christ, as Christ, Thou art my Son, this day have I begotten thee. Reader! pause one moment, and remark the superior blessedness of all that God the Father saith to his dear Son, to every other declaration whatever. Very blessed it is to hear the Lord speaking in a way of grace to the Church. And very blessed, when all that the Lord saith to the Church, the Lord gives grace to hear and obey. But, oh! how sweet beyond the expression of all language is it, when we hear the Lord the Father speaking to his dear Son, concerning his blessing the Church in Him? Here the Father is the Almighty Speaker, Christ is the sum and substance of all his proclamations to the Church; and God the Holy Ghost gives the hearing ear, and the seeing eye, to believe the record God hath given of his Son, 1Jn 5:10-11 .
The blessedness of the words themselves, in confirmation, that He who called Christ to be an High Priest, said also unto him, Thou art my Son, to-day have I begotten thee; very plainly were designed to shew, that in no office of Son-ship, or Priesthood, did Christ, as Christ, enter uncalled of God. So that the words are very important, in proof of Christ’s authority. But, it should be observed also, that they are no less very precious, in confirmation of Christ’s being set up from everlasting, in his high Mediator-character. To-day cannot refer to the nature and essence of the Son of God, as God; for eternity is never called in Scripture language, to-day. And although Christ, as Christ, could not have been set up in his Mediator-character from everlasting, had he not in his divine nature and essence as God, been one with the Father and the Holy Ghost from all eternity; yet, here the Holy Ghost is evidently speaking of Christ, as Christ, in his character of Mediator. This is the decree which the Book, when unsealed and opened, was found to contain; and the Son of God, who came forth from the bosom of the Father, came forth to declare, Joh 1 . But it was no decree, or the result of any covenant-settlement, between the persons of the Godhead, concerning mans redemption, to declare the Son of God, as the Son of God in his essence of Godhead; for, this, he was, and is, and will be, in the eternity of his nature, forever. In relation to Christ being said to be a Priest, after the order of Melchizedec, we shall have occasion to speak of it more fully (Heb 7 ), to which therefore I refer.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
6 As he saith also in another place , Thou art a priest for ever after the order of Melchisedec.
Ver. 6. Thou art a high priest, &c. ] The former proof was not so evident; but this puts the matter out of all question. A minister should use sound speech that cannot be contradicted; that he that is of the contrary part may be ashamed, having nothing reasonably to oppose, Tit 2:8 . The Jew would object that Christ was not of the tribe of Levi, therefore no priest. The apostle answers; Yes, a priest, but after another order, and proves it. This is , collatis testimoniis demonstrare, as Paul did, Act 9:22 , to confirm and assert.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] even as also he saith in another ( place ) (see on ref., ), Thou art a priest for ever after the order of Melchisedek (on the relation of this Psalm to Christ, see generally on ch. Heb 1:13 . I may add to what was there said, that it is thus declared, that He, in whom all the theocratic promises find their fulfilment, in whom the true Kingdom of God comes and is summed up, was to be, as in Zec 6:12 ff., “a priest upon His throne,” and such a priest (i. e. necessarily High Priest, if a King; as indeed the word is given in Heb 5:10 and ch. Heb 6:20 ) as should be after the order of Melchisedek. In examining this last predication, we find that , according to the ordinary meaning of , imports, according to the office or order , the rank which Melchisedek held. So Jos. Antt. vii. 11. 6, David appointed Amasa commander, , : Polyb. ii. 24. 9, : Demosth. 313. 13, , , . See many other examples in Bleek. So that will be very nearly the same as , ch. Heb 7:15 ; and the Peschito has this latter expression both in the Psalm, and throughout our Epistle. On , as indeed on the detailed application of the several expressions to Christ, see on ch. Heb 7:20 ff.).
Fuente: Henry Alford’s Greek Testament
also, &c. = in another place also.
another. Greek. heteros. App-124.
Priest. Greek. hiereus.
for ever. App-151. a. i.e. for the (coming) age, the Messianic reign. The priesthood ends when He delivers up the kingdom. See 1Co 15:24. Compare Rev 21:22. In the “day of God” succeeding, there will be no Temple (Rev 21:22), therefore neither “priest” nor “offerings”.
after = according to. Greek. kata. App-104.
order. Greek. taxis. Here, Heb 5:10; Heb 6:20; Heb 7:11, Heb 7:17, Heb 7:21. Luk 1:8. 1Co 14:40. Col 2:5.
Melchisedec. See Heb 7:1. Cited from Psa 110:4.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] even as also he saith in another (place) (see on ref., ), Thou art a priest for ever after the order of Melchisedek (on the relation of this Psalm to Christ, see generally on ch. Heb 1:13. I may add to what was there said, that it is thus declared, that He, in whom all the theocratic promises find their fulfilment, in whom the true Kingdom of God comes and is summed up, was to be, as in Zec 6:12 ff., a priest upon His throne, and such a priest (i. e. necessarily High Priest, if a King; as indeed the word is given in Heb 5:10 and ch. Heb 6:20) as should be after the order of Melchisedek. In examining this last predication, we find that , according to the ordinary meaning of , imports, according to the office or order, the rank which Melchisedek held. So Jos. Antt. vii. 11. 6, David appointed Amasa commander, , : Polyb. ii. 24. 9, : Demosth. 313. 13, , , . See many other examples in Bleek. So that will be very nearly the same as , ch. Heb 7:15; and the Peschito has this latter expression both in the Psalm, and throughout our Epistle. On , as indeed on the detailed application of the several expressions to Christ, see on ch. Heb 7:20 ff.).
Fuente: The Greek Testament
Heb 5:6. , in another) So Paul also, Act 13:35.-, He says) GOD.-) Psa 110:4, where the LXX. have it in as many words.-, Melchisedec) It is of no importance to know in other respects who Melchisedec was, beyond what is mentioned of him; nay, the very silence respecting the other parts of his history contains mysteries. He was certainly a king and priest at that time, and of the human race.
Fuente: Gnomon of the New Testament
The next verse gives us a further confirmation of the call of Christ unto his office, by another testimony, taken from Psa 110:4. And much time, with diligence, would be needful to the explanation hereof, but that this is not its proper place. For that the whole psalm was prophetical of Jesus Christ I have proved before, and vindicated it from the exceptions of the Jews, both in our Exercitations and expositions on the first chapter. The subject-matter also spoken of, or the priesthood of Melchisedec, with the order thereof, the apostle expressly resumes and handles at large, Hebrews 7, where it must be considered. There is, therefore, only one concernment of these words here to be inquired into; and this is, how far or wherein they do give testimony unto the assertion of the apostle, that Christ did not glorify himself to be made a high priest, but that he was designed thereunto of God, even the Father.
Heb 5:6. .
Heb 5:6. As he saith in another [psalm], Thou [art] priest for ever after the order of Melchisedec.
There are two things in these words:
First, The manner of the introduction of a new testimony;
Secondly, The testimony itself.
The First, As he saith in another. And therein we may consider,
1. The connection unto and compliance with that foregoing: In the same manner as he had said in Psalms 2, Thou art my Son, this day have I begotten thee, so he speaks in another place to the same purpose.So great and important a truth had need of solid confirmation.
2. The author of the testimony, or he that spake the words of it: , He saith. And this may be taken two ways;
(1.) With respect unto the delivery of the words;
(2.) With respect unto the subject-matter of them, or the thing signified in them.
(1.) In the first way, he that speaks may be
[1.] David. He who was the penman of the second psalm was so also of this hundred and tenth. As, therefore, the words foregoing, as to the declaration of them, were his, so were these also. As he said in that place, so he saith in this. Or,
[2.] The Holy Spirit himself, who in both places spake in and by David: Saying in David, Heb 4:7.
(2.) But the thing spoken and signified is principally here intended. And , he saith, referreth immediately to God the Father himself. That which the apostle designed to prove, is that Christ was called and constituted a high priest by the authority of God the Father. And this was done by his immediate speaking unto him. The Holy Ghost, by the mouth of David, speaks these things to us. But he doth only therein declare what the Father said unto the Son; and that was it whereby the apostles intention was proved and confirmed. He saith. This was that which God said unto him. And this is recorded , in another; that is, , place, or rather , in another psalm, that is, Psa 110:4.
Secondly, The testimony itself is expressed, or the words of the Father unto the Son, whereby the apostles assertion is confirmed: Thou art a priest for ever after the order of Melchisedec. It was sufficient for the apostle at present to produce these words only; but he will elsewhere make use of the manner how they were uttered, namely, by and with the oath of God, as it is declared in the psalm, The LORD hath sworn, and will not repent, thou art a priest, etc. And these words of verse 4 do indissolubly depend on the first verse: The LORD said unto my Lord; that is, God the Father said unto the Son, with respect unto his incarnation and mediation, as I have proved elsewhere. And this word, Thou art, is verbum constitutivum, a constituting word, wherein the priesthood of Christ was founded. And it may be considered,
1. As declarative of Gods eternal decree, with the covenant between the Father and Son, whereby he was designed unto this office; whereof we have treated expressly and at large in the previous Exercitations.
2. As demonstrative of his mission, or his actual sending to the discharge of his office. These words are the symbol and solemn sign of Gods conferring that honor upon him, which gave him his instalment. There is included in them a supposition that God would prepare body for him, wherein he might exercise his priesthood, and which he might offer up unto him. On the whole, it is undeniable from this testimony, that God called and appointed him to be a priest; which was to be proved.
Thus Christ was called of God, as was Aaron; that is, immediately, and in an extraordinary manner; which was necessary in the first erection of that office in his person. But yet, as to the especial manner of his call, it was every way more excellent and glorious than that of Aaron. What his call was, and what were the weaknesses and imperfections of it, were before declared. But the call of Christ,
1. Had no need of any outward ceremony to express it, yea, it had a glory in it which no ceremony could express.
2. It consisted in the words of God spoken immediately to himself, and not to any others concerning him; only they are reported unto the church in the two psalms mentioned.
3. The words spoken are present, effective, constituting, authoritative words, and not merely declarative of what God would have done. By these words was he called and made a priest.
4. They are expressive of infinite love to and acquiescency in the person of Christ as a high priest. Thou art my Son; THOU art a priest for ever.
5. They were spoken and pronounced with the solemnity of an oath, The LORD hath sworn; whereof elsewhere. He was not, therefore, only called of God, as was Aaron, but also in a peculiar way, far more eminently and gloriously. We may hence observe,
Obs. That in all things wherein God hath to do with mankind Jesus Christ should have an absolute pre-eminence.
It was necessary that of old some things should be made use of to represent and prefigure him. And it is necessary now that some things should be made use of to reveal and exhibit him unto us. And these things must, as they are appointments of God, effects of his wisdom, and out of their respect unto him, be precious and excellent. But yet in and through them all it is his own person, and what he doth therein, that hath the pre- eminence. And this is so on a twofold account:
1. Because in the representation which they made of him there was an imperfection, by reason of their own nature, so that they could not perfectly represent him. So Aaron was called in an extraordinary manner, to prefigure his call unto his priesthood; but that call of his was accompanied with much weakness and perfection, as hath been declared. It belonged unto the pre-eminence of Christ, that there should be something, yea, very much, in his call absolutely peculiar.
2. The principal dignity of all these things depended on their respect and relation unto him; which exalts him infinitely above them. And so also is it with all the means of grace, whereby at present he is exhibited, and the benefits of his mediation communicated unto us.
Fuente: An Exposition of the Epistle to the Hebrews
Melchisedec
(See Scofield “Gen 14:18”).
Melchisedec was a suitable type of Christ as High Priest, because:
(1) he was a king-priest Gen 14:18; Zec 6:12; Zec 6:13
(2) his name means, “my king is righteous” (cf) Isa 11:5 and he was king of Salem (i.e. “peace,” cf Isa 11:6-9.)
(3) he had no (recorded) “beginning of days” (cf) Joh 1:1 nor “end of life” (cf); Rom 6:9; Heb 7:23-25, nor
(4) was he made a high priest by human appointment Psa 110:4. But the contrast between the high priesthood of Melchisedec and Aaron is only as to person, “order” (or appointment), and duration. In His work Christ follows the Aaronic pattern, the “shadow” of which Christ was the substance.; Heb 8:1-6; Heb 9:1-28.
Fuente: Scofield Reference Bible Notes
Thou: Heb 5:10, Heb 6:20, Heb 7:3, Heb 7:15, Heb 7:17, Heb 7:21, Psa 110:4
Melchisedec: Gen 14:18, Gen 14:19
Reciprocal: Joh 10:18 – This Rom 1:4 – the Son Heb 2:6 – in Heb 7:8 – he liveth Heb 7:11 – another Heb 9:11 – an high priest
Fuente: The Treasury of Scripture Knowledge
Heb 5:6. This verse cites another passage in David’s writings (Psa 110:4) that predicts the priesthood of Jesus, even specifying one of the particulars in which He was to be superior to the Levitical priests (which is another of the points of difference referred to above); being like Melchisedek in that it was not to be changeable as were the Levitical priests. Having been determined upon and predicted of God long before he was born, Jesus could not be accused of usurping the office.
Fuente: Combined Bible Commentary
Heb 5:6. Then follows a correction (according to the second of the above interpretations), or an assertion in plainer terms (according to the first) of this appointment.
Even as also he saith in another (literally, a different) place; a psalm written with a different purpose; a quotation from the 110th Psalm, which is generally accepted by the Jews themselves as Messianic, showing that if Jesus is the Christ it is by a Divine appointment He holds the character and performs the functions of a Priesta perpetual Priestthe only Priestwith honours and qualifications higher and greater than those of Aaron.
Fuente: A Popular Commentary on the New Testament
Verse 6
The quotation is from Hebrews 5:6; Psalms 110:4. It represents the Messiah as made a high priest by the declaration of God. The nature of the parallel intended to be drawn between Christ and Melchisedec is more fully explained in the Hebrews 7:1-13.
Fuente: Abbott’s Illustrated New Testament
5:6 As he saith also in another [place], Thou [art] a priest for ever after the {f} order of Melchisedec.
(f) After the likeness or manner as it is later declared.