Hebrews 5:6

The next verse gives us a further confirmation of the call of Christ unto his office, by another testimony, taken from Psalms 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.

Hebrews 5:6. Καθὼς καὶ ἐν ἑτέρῳ λέγει· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν ἀξιν Μελχισεδέκ.

Hebrews 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: Λέγει, “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,” Hebrews 4:7.

(2.) But the thing spoken and signified is principally here intended. And λέγει, “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 apostle's intention was proved and confirmed. “He saith.” This was that which God said unto him. And this is recorded ἐν ἑτέρῳ, “in another;” that is, τόπῳ, “place,” or rather ψαλμῷ, “in another psalm,” that is, Psalms 110:4.

Secondly, The testimony itself is expressed, or the words of the Father unto the Son, whereby the apostle's 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 God's 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 God's 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.