TRV
“Christ's Appointment as High Priest”· Hebrews 5:5–10
Translation
Complete Jewish Bible
since he had been proclaimed by God as a cohen gadol to be compared with Malki-Tzedek.
Young's Literal Translation
having been addressed by God a chief priest, according to the order of Melchisedek,
In the KJVVerse 30,041 of 31,102 · 96.6%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 5:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentHebrews 5:10–14
10¶ Called of God an high priest after the order of Melchisedec.
11Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
12For 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.
13For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
14But 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.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
Here the apostle returns to what he had in Heb 5:6 cited out of Psa 110:1-7, 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. 7. 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, Heb 5:12. 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, etc. 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 (Heb 5:12-14), 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 28:10. 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, Heb 5:14. 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.
Copy as
Historical interpretation
Eight Centuries of Reception
24 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly Medieval
2003004005006007008009001000
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.
Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.
“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.
Connected with this general view are the facts that he “learned obedience through what he suffered,” his “loud cries and tears,” the fact that he “offered up prayers,” that he “was heard” and he was “God-fearing.” These things are marvelously constructed drama dealing with us. As Word, he was neither obedient nor disobedient—the terms apply to amenable subordinates or inferiors who deserve punishment. But as the “form of a servant” he comes down to the same level as his fellow servants; receiving an alien “form,” he bears the whole of me, along with all that is mine, in himself, so that he may consume within himself the meaner element, as fire consumes wax or the sun ground mist, and so that I may share in what is his through the intermingling.
"Being called," he says, "of God an High Priest after the order of Melchisedech": "Of whom we have many things to say and hard to be uttered or explained." When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was "milk," and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks about Him as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.
Even if he [the Word] gave a certain exceptional cooperation to the one who was assumed, this does not mean that the divinity took the place of the mind. If the divinity did take the place of his mind in the assumed man, as you say, how is it that he felt fear in his passion? Why did he need strong prayers in the face of necessity, the strong prayers that he offered to God with a loud voice and many tears, according to blessed Paul? TREATISES AGAINST APOLLINARIS 3.4.HE WAS OFTEN SAD. CHRYSOSTOM. Our affairs, both our business and our politeness, are turned into laughing; there is nothing steady, nothing grave. I do not say these things only to people of the world, but I know those whom I am hinting at. For the church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present, and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.
Everywhere the devil leads the dance; he has entered into all and is master of all. Christ is dishonored, is thrust aside; the church is made no account of. Do you not hear Paul saying, “Let there be no filthiness, nor silly talk, nor levity”? He places “levity” along with “filthiness,” and do you laugh? What is “silly talk”? That which has nothing profitable. And do you, solitary one, laugh at all and relax your countenance? You that are crucified, you that are a mourner, tell me, do you laugh? Where do you hear of Christ doing this? Nowhere, but that he was sad, indeed oftentimes. For even when he looked on Jerusalem, he wept; and when he thought on the traitor, he was troubled; and when he was about to raise Lazarus, he wept; and do you laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy who is without sorrow for his own sins and even laughs at them? This is the season of grief and tribulation, of bruising and of conflicts, and do you laugh? Do you not see how Sarah was rebuked? Do you not hear Christ saying, “Woe to you that laugh now, for you shall weep”? You chant these things every day, for, tell me, what do you say? “I have laughed”? By no means; but what? “I am weary with my moaning.”
But perhaps there are some persons so dissolute and silly as even during this very rebuke to laugh, because we discourse thus about laughter. For, indeed, such is their derangement, such their madness, that it does not feel the rebuke.
He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer. Offering his life as a model of saintly existence to be used by earthly beings, he took on the weaknesses of humanity, and what was his purpose in doing this? That we might truly believe that he became man, although he remained what he was, namely, God.
Iron or any other like material, when joined to the impact of fire, receives it and nourishes the flame. If then it happens to be struck by someone, the material receives damage, but the nature of the fire is in no way harmed by the one who strikes. In the same way, you may understand the Son can be said to suffer in the flesh but not to suffer in his divinity.
For he gave voice to a strong cry and supplication when he became like us; and he was heard because he did not disobey, since by nature he was truly Son.
Consider the fact that the only begotten spoke these words only when he had become man and insofar as he was one of us and spoke on our behalf. It was just as though he had said, “The first man sinned by falling into disobedience; he paid no attention to the command which had been given.… But you have established me as a second beginning for those on earth, and I have been named a second Adam. In me you see human nature purified, established sinless, holy and pure. From now on bestow the good things of your mercy, loose despair, rebuke corruption, and put an end to the effects of your wrath. I have conquered even Satan, the ancient ruler, for he found in me absolutely nothing of his own.”
It was not while bare and not participating in the limits of his emptying that God the Word became our model, but “in the days of his flesh.” Then, quite legitimately, he could employ human limits and pray insistently and shed tears and even appear somehow to need a savior and learn obedience, though a Son. The inspired author is, so to speak, stupefied by the mystery that the Son, existing by nature truly and endowed with the glories of divinity, should so abase himself that he endured the low estate of our impoverished humanity. But this was for us, as I have said, a fine and useful example.
For the divinity allowed the humanity to suffer this so that we might learn that he truly became man and assumed a human nature and that the mystery of the incarnation was not perfected in appearance or seeming.
By “being made perfect” he referred to resurrection and immortality, this being the completion of the incarnation.
How would it be possible for God the Word to fear death, since he is the Creator of the ages, unchangeable, immutable, free of passion? Certainly it would be the height of folly to go on at length about the point. For the extreme humiliation that marks the theme of the passage compels even those who blaspheme the divinity to recognize that none of these things are suitable to the divinity.
Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement. In this way alone could the plan of God—wherein it pleased him that the sin of the world should be wiped away through the birth and passion of Jesus Christ—in this way alone could the plan of God be of any avail for the times of every generation. Nor would the mysteries—as they pass through various developments in time—disturb us. Instead, they would reassure us, since the faith by which we live would not have differed at any stage.Let them stop complaining, those who speak up against the divine arrangements with a disloyal murmuring and object to the lateness of our Lord’s nativity—as if that which was done in the last age of the world was not applied to previous eras as well. For the incarnation of the Word accomplished by being about to take place the very same thing that it did by having taken place—as the mystery of human salvation never ceased to be active in any earlier age. What the apostles preached, the prophets had also announced. Nor was it too late in being fulfilled, since it has always been believed.
But the wisdom and “kindness of God”—by this delay in his salvific work—has made us better disposed to accept his calling. That way, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would not be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand.
No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time when Christ was born, but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.
Two things are most in need of investigation here. First, how can he say, “He was heard,” and yet he himself begged not to enter into death? He did not avoid death, for he was crucified and died. Second, on the basis of what sort of “godliness” was he heard? And third, to what should the phrase “although he was a Son” be adjoined? Does it belong to the clause “he was heard because of his godliness” or to the clause that follows, so that it would read, “although he was a Son, he learned obedience from the things he suffered”? For it is not a small difference between those two.
Now as far as the phrase “although being a Son” is concerned, if someone should understand it as a transposition—and such a trope is uncustomary for the excellent apostle—the natural reading of the passage would be something like this: “Who in the days of his flesh, although being a Son, made petitions and supplications,” etc. That is, although having the very great advantage of being a Son, which enabled him to do all things by his own autocratic opinion without any petition or request, even as the Father does, nonetheless, since he was in the days of the flesh, he offered petitions and supplications. And according to this understanding it can also be understood how the phrase was soon joined to “and being heard because of his godliness,” inasmuch as he says that he was heard, although being a Son, and not asking to be heard, inasmuch as he made his will concurrent to his Father’s will and it was fulfilled without any petition. But if you conjoin this clause with what follows, the understanding will also be guided in the right way in the manner that I will show. But first we ought to examine the meaning of the clause “he learned obedience from the things which he suffered.” It really cannot be that he himself learned from the things he suffered to obey his Father and that by testing he acquired knowledge of how to obey him, can it? Or is it not rather that by testing he learned such was the greatness of the obedience, with which the Father hearkened to him, in that he was crucified and died and rose and exalted the human race to be at the right hand of the Father and to save our race? For these sort of things pertain to that obedience which took place when he said, “Father, glorify your Son.” Christ, being the Son and God just as much as the Father, already knew this obedience and how great it was, even before he rendered obedience to the Father, but “having been heard” he learned it through the things he suffered and through the testing he underwent. Then, however one wishes to understand it—although to me the second way of understanding seems particularly well suited—the phrase “although being a Son” presents no difficulty.
Now as regards the first matter we say that he did not make one petition but a twofold one. For the one petition asked to avoid death, the other petition asked for death. For he also says in the same prayer and petition, “However, not my will but yours be done.” And John, showing this more clearly, says that the Son prayed by saying, “Father, glorify your Son, in order that your Son may glorify you,” calling the cross and death glory, as is clear. So the excellent Paul says quite well, “He was heard.”
The phrase “on the basis of his godliness” comes closer to being understood from the things that have already been spoken. For we said that there were two petitions, the petition to be delivered from the death, and the petition of consent, which was really of much “godliness,” namely, the petition, “however, not my will, but yours, be done.” Therefore, Christ was heard not on the basis of his prayer to avoid death but on the basis of his “godliness,” that is, that petition of his came to pass, not the petition that sought to avoid death but the godly petition. Therefore, he says, “And having been made perfect,” that is, he was acknowledged as perfect and good beyond description and loving of humankind through his sufferings and cross and death. And he also hinted at this above, when he said, “petitions and supplications,” speaking rather enigmatically by doubling the petition. Then also when he said, “petitions and supplications,” he did not append the words about avoiding death but rather “to the One who was able to save him from death.” [He added this] well and very wisely, in order that whenever you think of him who was crucified and buried, you may not think that he endured this owing to the helplessness of his Father but because it was the common will (of the Father and the Son) that the Christ suffer these things for the salvation of the world. And this can be said also because of his resurrection. For the excellent Paul having uttered rather humble things in many places, says that the Father raised Christ. Therefore, having raised him, he rescued and delivered him from death. This is how these things are understood in my opinion.
Behold also that which responds to divinity.
Two things are sought here, one, how it is said that he was heard, and yet he himself needed to pass by death, but he did not pass by. For he was indeed crucified and died. Secondly, from what kind of reverence does he say he was heard? And thirdly, although being the Son, to whom is he to be joined? To the one who was heard from reverence, or to those that follow, so that he may learn obedience from what he suffered, although being the Son. For there is not a small difference between these. As for the first, it is clear that the request was not one, but a certain double one: one rejecting death, the other requesting it. For he also says in the same prayer and supplication: "But let not my will be done, but yours." (Luke 22:42)
And to clarify this more clearly, John says that the Son asks, saying, "Father, glorify Your Son, that Your Son may also glorify You," (Jn. 17:1) referring to the glory of the cross and death as he indicates. Thus, the divine Paul rightly says, "He was heard." And this, from reverence, has come close to what has been said about being made clear. For we have mentioned two requests, one for the avoidance of death, the other for the acceptance of what was truly a matter of great reverence; "But not my will, but Yours." (Luke 22:42) Therefore, Christ was heard, not from the avoidance, but from the reverence, that is, that request of His came forth, not according to the avoidance, but according to the reverence.
For this reason, he says, and having been made perfect, that is, having been fully recognized through sufferings and the cross and death, he is exceedingly good and generous. This was also indicated above; speaking of prayers and supplications, he hinted at the duality of the request. Then, having spoken of prayers and supplications, he did not bring about the passing of death, but rather, towards the one who was able to save him from death, adding this well and wisely, so that when you contemplate him being crucified and buried, you should not think that he was held back by the power of the Father, but that it was a common will for Christ to suffer these things for the salvation of the world. This can also be said in relation to the resurrection. For in many places, the divine Paul, speaking, says that the Father raised Christ. Therefore, having raised him, he delivered him from death and saved him. But thus, in my opinion, these things are.
As for the statement, "Although he was a Son," if anyone were to take it in an extraordinary way (for the use of this is infinite to the divine Paul), the thought would be naturally advanced as follows: that in the days of his flesh, although he was a Son, he offered prayers and supplications, and moreover, that is, though having the greatest privilege as a Son, to do all things without supplication and request by the sovereign will, as the Father does, nevertheless, since he was in the days of the flesh, he offered prayers and supplications. It can also be accordingly connected with, "and he was heard because of his reverent submission," as if he were saying, "He was heard," although he was a Son, and did not need to be heard, having a will in harmony with the Father's will, and being fulfilled without any request.
If you connect it with what follows, the mind will benefit. But first, what does it mean to consider that He learned obedience from what He suffered? For He learned to obey the Father from what He suffered, and through experience, He gained knowledge of being subject to Him; or rather, He learned through experience the extent of obedience, how much He obeyed the Father, such as being crucified and dying, and rising again, and lifting up the human nature at the right hand of the Father, and saving humanity? For these things are from that obedience which was generated in saying, "Father, glorify Your Son." (Jn. 17:1) For this obedience, however great and however much, before obeying the Father, Christ knew as Son and God, just as the Father did; and having been heard, He learned it through what He suffered and experienced. Therefore, as someone might grasp, my second interpretation seems more likely. Thus, it has no uncertainty in saying, "Although He was a Son."
“And having been made perfected.” This then is perfection among men, to attain perfection through sufferings. And he has spoken all things becoming of a man, behold, also becoming of God;
“he became the source of eternal salvation for all who obey him.” That is, not only was he himself saved, but he also brought salvation to others; and not temporary, derived from wars, but eternal. To whom is this? To those who obey. How then do you disobey and risk falling away from the grace? Do you see that the whole argument is thus shaped because of the faint-heartedness of the hearers? But look here, how exalted it is! For he says he became the cause of salvation; which belongs to divinity; for no one else is the cause of such salvation except God.
“being designated by God a High Priest.” And having been made perfect, he became the source of eternal salvation for all who obey him." Therefore, this is perfection in humans, that through sufferings they attain completeness. And He has said everything fitting for a human. "the source of eternal salvation."
"Who in the days of his flesh." Therefore, he did not he say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh, that is, the days in which his life, which was in the flesh, lived.
"prayers and supplications." Not only prayers and supplications, but also he offered them with cries and tears. However, Paul said that he was lowering himself to save them.
"and he was heard." So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ.
"because of his reverent submission." He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.
"Although he was a Son, he learned obedience through what he suffered." Therefore, he says, He was so obedient (and He obeyed as is fitting for a Son to the Father) that after He was incarnate, He even endured the cross to death. "And He learned from what He suffered." He indeed says, What is death, being God? For what has God not known? But also from what he suffered, he learned. Not only, he says, as he was God, but also as he was man, having experienced death.
In another way.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Hebrews 5:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Hebrews 5:10 serves as the climactic declaration of Jesus' qualifications, affirming His divine appointment as a High Priest. This verse solidifies the author's argument that Jesus, having learned obedience through suffering and being made perfect, is uniquely and divinely designated for this eternal office, not according to the temporary Levitical system, but "after the order of Melchisedec," a priesthood of superior and enduring nature.
Context
Literary Context
This verse concludes a significant theological exposition in Hebrews 5:1-10. The preceding verses meticulously lay out the necessary qualifications for a high priest: being chosen by God, being able to empathize with human weaknesses, and offering sacrifices for sins. The author demonstrates how Jesus perfectly embodies these requirements, notably highlighting that even though He was the Son, He "learned obedience through what he suffered" (Hebrews 5:8) and was "made perfect" (Hebrews 5:9). Therefore, Hebrews 5:10 is not merely a statement but a culminating declaration, a divine pronouncement of Jesus' ultimate fitness and formal installation into His high priestly office, setting the stage for the detailed exposition of the Melchizedekian priesthood in Hebrews 7.
Historical & Cultural Context
The original audience of the book of Hebrews was primarily Jewish Christians who were grappling with persecution and the temptation to revert to Judaism and its familiar Levitical sacrificial system. For them, the concept of a high priest was central to their religious identity and access to God. The Levitical priesthood was hereditary, based on the lineage of Aaron, and its sacrifices were temporary and repetitive. Introducing Melchizedek was revolutionary, as he was a figure from Genesis 14, a priest-king who predated the Mosaic Law and the Aaronic priesthood, and whose lineage and end are not recorded. This mysterious figure, also referenced in Psalm 110:4, provided a crucial Old Testament precedent for a priesthood that transcended the Levitical order, thus offering a compelling theological framework for understanding Christ's superior and eternal ministry.
Key Themes
The primary themes converging in Hebrews 5:10 are Divine Appointment and the Superiority of Christ's Priesthood. The phrase "Called of God" underscores that Jesus' high priestly office is not self-assumed, inherited by human lineage, or established by human decree, but is a direct, authoritative, and sovereign act of God. This divine calling grants His role ultimate legitimacy and power, distinguishing it from all humanly instituted systems. Furthermore, the declaration that He is a priest "after the order of Melchisedec" is pivotal. This theme, developed extensively in Hebrews 7, establishes that Jesus' priesthood is not merely different from the Levitical one, but fundamentally superior, eternal, and royal. Unlike the Levitical priests, whose service was temporary and whose lives were mortal, Jesus' priesthood is based on an indestructible life and an eternal covenant, providing a perfect and perpetual intercession for believers (Hebrews 7:25). This profound theological truth offers the Jewish believers a compelling reason not to return to the shadows of the Old Covenant but to embrace the substance found in Christ.
Exposition and Analysis
Key Word Analysis
This verb, G4316, means "to address," "to salute by name," or "to declare." In this context, it signifies a formal, public, and authoritative declaration or designation by God. It emphasizes the divine initiative and the official nature of Jesus' appointment. It's not merely being named, but being formally acknowledged and appointed to a specific role by the highest authority.
Refers to the supreme Divinity. The phrase "Called of God" (specifically "hypo tou theou" - G5259 G2316) indicates divine agency, meaning that God Himself is the one performing the calling. This underscores the absolute legitimacy and unassailable authority of Jesus' high priestly office, as it originates directly from the Almighty.
Denotes "regular arrangement," "fixed succession of rank or character," or "official dignity." It does not imply a genealogical lineage or a personal succession from Melchizedek, but rather a kind or type of priesthood. Jesus' priesthood operates according to the unique characteristics, principles, and superior nature that Melchizedek exemplified, as opposed to the "order" (or lineage) of Aaron.
Is the Greek transliteration of the Hebrew Malki-Tzedeq, meaning "My King is Righteousness." This patriarch, introduced in Genesis 14:18-20, was a king of Salem (peace) and a priest of God Most High. His unique, mysterious nature—without recorded genealogy, beginning, or end of days—makes him a perfect type and foreshadowing of Christ's eternal, royal, and non-Levitical priesthood.
Verse Breakdown
"Called of God"
This phrase highlights the divine origin and authoritative nature of Jesus' high priestly office. It signifies that Jesus' appointment is not a human decision or a matter of lineage, but a direct, sovereign act of God the Father. This divine calling validates His priesthood as legitimate and supreme, setting it apart from all earthly priestly systems.
"an high priest"
This identifies Jesus' specific role and function. Having just detailed the qualifications and perfection of Jesus in the preceding verses, the author here formally declares Him to be the High Priest. This is the culmination of the argument regarding His suitability and readiness to mediate between God and humanity, representing His people and offering the ultimate sacrifice.
"after the order of Melchisedec"
This crucial phrase defines the nature and kind of Jesus' priesthood. It signifies that His priesthood is not in the Levitical tradition of Aaron, which was temporary and based on human lineage, but rather in the unique, eternal, and royal pattern exemplified by Melchizedek. This "order" implies a superior, unchangeable, and everlasting priesthood, one that combines both kingly and priestly functions, perfectly fulfilled in Christ.
Literary Devices
The author of Hebrews employs several powerful literary devices in this verse. Climax is evident as Hebrews 5:10 serves as the triumphant conclusion to the detailed argument for Jesus' high priestly qualifications (vv. 1-9). It is the definitive statement that pronounces Jesus as the appointed High Priest, having met all divine requirements. Typology is central to the phrase "after the order of Melchisedec." Melchizedek functions as a type of Christ, a pre-figuring Old Testament figure whose mysterious and unique characteristics (priest-king, without recorded lineage, receiving tithes from Abraham) foreshadow and illuminate the superior, eternal, and non-Levitical nature of Christ's priesthood. This use of typology allows the author to bridge the Old and New Covenants, demonstrating Christ's fulfillment of Old Testament patterns in a way that transcends and perfects them.
Theological and Thematic Connections
Hebrews 5:10 is a cornerstone verse, establishing the unique nature of Jesus' high priesthood as divinely ordained and superior to the Levitical system. This divine calling "after the order of Melchisedec" means that Jesus' priesthood is eternal, unchangeable, and perfectly effective, providing a permanent solution for sin and perpetual access to God. It signifies that the Old Covenant, with its temporary priests and repetitive sacrifices, has been superseded by a New Covenant mediated by a perfect, eternal High Priest. This theological truth assures believers of the absolute security of their salvation and their ongoing access to God's grace through Christ's continuous intercession.
Reflection and Application
The profound truth declared in Hebrews 5:10 offers immense comfort and unwavering assurance to every believer. Knowing that Jesus is our High Priest, divinely appointed by God Himself and operating under an eternal, unchangeable order, means that our access to God is secure and our redemption is perpetually guaranteed. We have a High Priest who not only fully understands our weaknesses and temptations, having experienced human suffering (Hebrews 4:15), but who also lives forever to intercede on our behalf (Hebrews 7:25). This unparalleled intercession ensures that we are always represented before God, and that we can approach His throne of grace with boldness and confidence, knowing that mercy and help are always available in our time of need (Hebrews 4:16). Our faith rests not on a temporary human system, but on the eternal, perfect, and divinely sanctioned ministry of Jesus Christ.
Questions for Reflection
FAQ
What does "after the order of Melchisedec" mean, and why is it significant?
"After the order of Melchisedec" (Greek: kata ten taxin Melchisedek) refers to the kind or type of priesthood that Jesus holds, rather than a genealogical lineage. Melchizedek, introduced in Genesis 14:18-20, was a mysterious figure who was both a king and a priest of God Most High, predating the Levitical priesthood established through Moses. His significance lies in several key aspects:
This "order" is significant because it establishes Jesus' priesthood as superior, eternal, and perfectly suited to the New Covenant, unlike the temporary and imperfect Levitical system (Hebrews 7:11-19).
Christ-Centered Fulfillment
Hebrews 5:10 is a profound declaration of Christ's ultimate fulfillment of God's redemptive plan. Jesus is not merely a high priest, but the High Priest, divinely appointed by God the Father, not according to the temporary and earthly Levitical order, but "after the order of Melchisedec." This means that in Christ, the shadows of the Old Covenant find their substance. The Levitical priests, with their repeated sacrifices and mortal lives, could never perfectly atone for sin or provide eternal access to God. But Jesus, as the High Priest after the order of Melchizedek, offers a priesthood that is eternal, unchangeable, and perfectly effective. His single, perfect sacrifice on the cross fully atoned for sin, making Him the mediator of a new and better covenant (Hebrews 9:11-14). Having been made perfect through suffering and resurrection, He now sits at the right hand of God, continually interceding for His people (Romans 8:34). Thus, Hebrews 5:10 proclaims that in Jesus, we have a High Priest who is not only fully divine and fully human but also eternally living and perfectly able to save all who draw near to God through Him (Hebrews 7:25), ensuring our complete and lasting redemption.