TRV
“You are my Son;
today I have become your Father.”
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 5:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,
I.Of what kind of beings the high priest must be.
He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies,
1.That man had sinned.
2.That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men.
3.That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour.
4.That every one shall now be welcome to God that comes to him by this his priest.
II.For whom every high priest is ordained:
For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.
III.For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.
1.That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates,
(1.)That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again.
(2.)That all we bring to God must go through the high priest's hands, as the great agent between God and man.
2.That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.
IV.How this high priest must be qualified, Heb 5:2.
1.He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.
2.He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.
V.How the high priest was to be called of God.
He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe,
1.The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable.
2.The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe,
(1.)God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors.
(2.)Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.
VI.How this is brought home and applied to Christ:
So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.
VII.The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person.
1.In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there.
2.Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us.
VIII.We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9.
1.The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe,
(1.)He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day.
(2.)Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body.
(3.)God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever.
(4.)Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name.
(5.)The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God!
(6.)Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.
2.The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc.
(1.)By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe,
[1.]The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not?
[2.]Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.
(2.)By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9.
[1.]Christ by his sufferings was consecrated to his office, consecrated by his own blood.
[2.]By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation.
[3.]Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation.
[4.]This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.
Historical interpretation
Eight Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the "Jesus" there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot," and named the Priest of God the Father unto eternity. So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.
And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.” He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.
Who was not a priest, and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront His priests, and unjustly to snatch that honour to himself: not imitating Christ, "who glorified not Himself to be made an high priest; "
He whom presently you scorn was once transcendent over even you. He who is presently human was incomposite. He remained what he was; what he was not he assumed. No “because” is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely, your salvation, yours who insult him and despise his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth which is human. Human and God blended; they became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man. He was begotten—yet he was already begotten—of a woman.
He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, but intruders and corrupters of the law of the priesthood; "So Christ also glorified not Himself to be made an High Priest."
How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they the Jewish Priests not only suffered nothing, but even are in high esteem. Whence then His appointment? He shows it from the prophecy. He has nothing to allege perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; "But He that said unto Him Thou art My Son, to-day have I begotten Thee." What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.
The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord’s high priesthood.
Even under the law it was not an angel that was appointed to act as priest for human beings but a human being for human beings, with the same nature, affected by the same passions, understanding the weakness of nature, assigning pardon to the recalcitrant, offering a hand to sinners, treating what affects the neighbor as his own. This is the very reason he is appointed to offer sacrifices not for the people alone but also for himself.
The meaning of the word is that if Christ himself did not offer an unbloody sacrifice (for he offered his own body), then those priests who are deemed worthy by God and the high priest will offer an unbloody sacrifice from him. For this indicates, "forever." For he would not have said "forever" regarding the one-time sacrifice and offering made by God, but he refers to the present priests through whom Christ ministers and is ministered to, having also given them in the mystical supper the manner of such ministry.
"among men is appointed on behalf of men in things pertaining to God." Among men, he says, being appointed on behalf of men in things pertaining, he becomes in the things pertaining to God. And what are the things pertaining to God? He himself says, in order to offer both gifts and sacrifices for sins of the people.
"To deal gently." That is, to be sympathetic, to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided.
And for those going astray, he says, from the people.
"he himself is also surrounded by weakness." The simple interpretation, which I think is also the truer one, is this: that for this reason the high priest is gentle toward those who are ignorant; because he himself is subject to weakness; and knowing the measure of human weakness in himself, he also measures out mercy. Or the high priest differs from the people only in this, that he is gentle and shows sympathy toward those who go astray; since in other respects he too is perhaps subject to weakness like the many. By weakness he means sins, or afflictions and temptations.
But the phrase, "for sins," he clearly stated that he called weakness sin.
"And because of this, he is obligated," since he himself, he says, is under sin, and he must make the offering common for both his own and the sins for the people.
“To offer for sins.”The sacrifice concerning sins, he says, “And no one takes this honor upon himself.” He speaks of another characteristic of a priest, that he does not take it upon himself to approach the honor of the priesthood. This he also hinted at when he spoke of the priests of the Jews at that time, who were not priests by power, because they approached and had made the priesthood a service.
“just as Aaron.” For Aaron was often appointed high priest by God. For indeed, at the beginning, he was called by God through Moses and thus consecrated, not by himself taking the office (Ex. 28:1). And again, when the rod budded (Num. 17:8), it was shown that he was divinely appointed; and when fire consumed those who improperly intruded upon the priesthood. (Num. 16)
So also Christ did not glorify himself to become a high priest. He also says this: “Christ is the first high priest, that he did not enter into the priesthood from himself, but was ordained by the Father.” Therefore, showing in clear terms that he was a priest according to the custom of the priests, in other respects he indicates how much he ought to excel as God of men.
“but it was He who said to him.” He says, God having said this to him, ordained him as high priest,
“As he says also in another place.” The "And," as regards the sequence of the interpretation, is omitted.
"according to the order of Melchizedek." This one first offered an unbloody sacrifice to God, bread and wine.
"taken from among men." That is, being presented. If the one deals gently with those who are ignorant and going astray, how much more will the one who is both man and God deal gently with those who are ignorant and going astray? If this is understood, then the term "being taken" will be more readily accepted instead of "being set apart." As one of the men, and being taken from them as a priest, he says,
That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine.
The reason is that Christ also offered an unbloody sacrifice, for first He offered this, and then later His own body. For this reason, it is accordingly said that Christ is a high priest according to the order of Melchizedek.
He wants to show here that the New Testament is greater than the Old. And this he does by introducing a comparison from the priests. That one had priests taken from among men, but this one has Christ.
Continue studying Hebrews 5:5 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 5:5 powerfully asserts that Jesus Christ did not assume the esteemed office of High Priest through His own will or ambition. Instead, His appointment was a direct, divine commission from God the Father, who publicly declared His unique Sonship, quoting the foundational messianic prophecy from Psalm 2:7: "Thou art my Son, to day have I begotten thee." This verse thus establishes the divine authority and legitimacy of Christ's high priestly ministry, emphasizing both His profound humility and the Father's sovereign initiative in His redemptive work.
Context
Literary Context
Hebrews 5:5 is an integral part of the author's extended argument for the superiority of Christ's priesthood over the Levitical system, which begins in earnest in Hebrews 4:14. Prior to this verse, the author has established the necessary qualifications for a high priest: he must be chosen from among men, deal gently with the ignorant and wayward, and offer sacrifices for sins, including his own (Hebrews 5:1-3). Crucially, a high priest must also be "called by God, just as Aaron was" (Hebrews 5:4). Verse 5 then immediately applies this divine calling principle to Christ, demonstrating that His high priestly office was not self-appointed but divinely ordained. This sets the stage for the introduction of the Melchizedekian priesthood in the subsequent verse, a theme that will be extensively developed throughout the book, particularly in Hebrews 7.
Historical & Cultural Context
The audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution and temptation to revert to Judaism. For them, the Levitical priesthood and the sacrificial system were deeply ingrained cultural and religious institutions, representing the very core of their covenant relationship with God. The concept of a "high priest" was central to their understanding of atonement and access to God. The author's argument, therefore, needed to meticulously demonstrate how Jesus fulfilled and surpassed these familiar institutions. By quoting Psalm 2:7, a well-known messianic psalm, the author appeals to their shared scriptural heritage, showing that Christ's unique status as Son of God was prophesied and intrinsically linked to His priestly role, thereby validating His authority within their own theological framework. The emphasis on divine appointment would have resonated with their understanding of legitimate religious authority, contrasting sharply with any self-proclaimed leadership.
Key Themes
This verse contributes significantly to several major themes in Hebrews. Firstly, it underscores the Divine Appointment of Christ, asserting that His high priestly role is not a human initiative but a sovereign act of God. This divine commissioning guarantees the legitimacy and efficacy of Christ's mediatorial work. Secondly, it highlights Christ's Unique Sonship as the foundation for His priesthood; the Father's declaration "Thou art my Son" is not merely an affirmation of identity but a divine warrant for His office. This theme is foundational to the entire book, as seen in the opening chapters which establish Christ's superiority as God's Son (Hebrews 1:1-4). Thirdly, it subtly reinforces the Humility and Obedience of Christ. Unlike human priests who might seek honor, Jesus, though supremely worthy, did not glorify Himself but humbly received His appointment from the Father, aligning with the broader portrayal of His obedient life and suffering that qualified Him to be a merciful and faithful high priest (Hebrews 2:17-18).
Exposition and Analysis
Key Word Analysis
From the Greek word for "glory" (doxa), doxázō means "to render or esteem glorious," or "to magnify." In this context, it emphasizes that Christ did not bestow honor upon Himself or elevate Himself to the position of high priest. The active voice with "not himself" underscores that the initiative for His priestly office did not originate from His own will or ambition, but from an external, higher source.
Derived from "chief" (archē) and "priest" (hiereús), archiereús refers to the chief priest, the highest religious office in Israel, responsible for leading the nation's worship and, most significantly, for entering the Most Holy Place on the Day of Atonement to make sacrifice for the sins of the people. Here, it is applied to Christ, signifying His supreme and ultimate priestly function that transcends the Levitical system.
This verb means "to procreate," "to beget," or "to bring forth." While Christ is eternally begotten of the Father in His divine nature, the "to day have I begotten thee" in Psalm 2:7 (quoted here) is often understood in the New Testament to refer to a specific redemptive-historical event where Christ's Sonship was publicly declared or vindicated, such as His resurrection (Acts 13:33) or His installation as King-Priest. It signifies His official inauguration into His messianic and priestly roles.
Verse Breakdown
"So also Christ glorified not himself to be made an high priest;"
This initial clause draws a direct parallel ("So also") with the preceding verses that established the divine calling for a high priest (e.g., Hebrews 5:4). It emphatically states that Jesus Christ did not take the honor or office of high priest upon Himself. This highlights His profound humility and distinguishes His appointment from any human ambition or self-promotion, underscoring that His authority is derived solely from God.
"but he that said unto him,"
This transitional phrase introduces the divine speaker and the source of Christ's priestly authority. The "he that said unto him" refers unequivocally to God the Father. This emphasizes the Father's active and decisive role in commissioning His Son for this crucial mediatorial role, establishing the divine origin of Christ's priesthood.
"Thou art my Son, to day have I begotten thee."
This is a direct quotation from Psalm 2:7, a key messianic psalm. The declaration "Thou art my Son" affirms Jesus' unique and eternal relationship with the Father. The phrase "to day have I begotten thee" is not about Christ's eternal generation (His divine nature as Son from eternity), but rather a public declaration or inauguration of His Sonship in a specific redemptive context. In the New Testament, this "today" is often linked to His resurrection (Acts 13:33), His ascension, or His anointing as the Messiah-King, signifying His installation into His full messianic and priestly office. It serves as the divine warrant for His high priestly ministry.
Literary Devices
The author of Hebrews employs several powerful literary devices in this verse. Firstly, Quotation is central, as the verse directly cites Psalm 2:7. This serves to ground Christ's high priestly office in Old Testament prophecy, appealing to the Jewish audience's understanding of messianic fulfillment. Secondly, there is a clear Contrast established between Christ's humility ("glorified not himself") and the divine initiative ("but he that said unto him"). This contrast highlights the unique nature of Christ's appointment, setting Him apart from any human priest who might aspire to the office. Thirdly, the use of Allusion to the broader context of Psalm 2 implicitly connects Christ's priesthood with His kingship, suggesting a unified messianic role. Finally, the phrase "to day have I begotten thee" functions as a powerful Declaration, emphasizing the authoritative and decisive nature of God's act in establishing Christ's Sonship and, by extension, His priestly ministry.
Theological and Thematic Connections
Hebrews 5:5 is a cornerstone for understanding the divine origin and authority of Christ's high priestly ministry. It unequivocally states that Jesus' role as High Priest was not self-appointed but divinely ordained by God the Father Himself. This divine commissioning is crucial because it ensures the legitimacy, efficacy, and perfection of Christ's mediatorial work on behalf of humanity. His Sonship, affirmed by the Father, is the very basis of His unique qualification to represent humanity before God and God to humanity. This verse ties Christ's priesthood directly to His identity as the Son of God, establishing a foundation of divine authority and perfect representation that far surpasses any earthly priesthood.
Reflection and Application
Understanding that Christ's high priesthood is a direct, divine appointment, rather than a self-proclaimed honor, offers immense comfort and assurance to believers. It means that our access to God, our forgiveness, and our ongoing intercession are not dependent on human fallibility or ambition, but on the perfect, sovereign will of God. We can approach God's throne of grace with absolute confidence, knowing that our High Priest was perfectly qualified and commissioned by the Father Himself. This truth should inspire profound gratitude for God's initiative in providing such a mediator. Furthermore, it serves as a powerful model for Christian service: true honor and lasting effectiveness in ministry do not come from self-promotion or seeking recognition, but from humbly receiving and faithfully fulfilling the calling and empowerment that come directly from God. Our focus should be on God's glory and His purposes, trusting that He will exalt in due time those who humble themselves under His mighty hand.
Questions for Reflection
FAQ
Why is it important that Christ "glorified not himself" to be made a high priest?
It is critically important because it underscores the divine origin and legitimacy of Christ's high priestly office. Unlike human priests who were appointed by men or could potentially seek the office for personal gain, Jesus' appointment came directly from God the Father. This ensures that His priesthood is not based on human merit, ambition, or fallibility, but on God's perfect plan and sovereign will. This divine commissioning guarantees the absolute trustworthiness and efficacy of His work as our mediator, making His sacrifice and intercession perfectly acceptable to God. It also highlights Christ's profound humility and obedience, aligning with His overall character of self-emptying love as described in Philippians 2:5-8.
Christ-Centered Fulfillment
Hebrews 5:5 finds its profound Christ-centered fulfillment in establishing Jesus as the divinely appointed, perfect High Priest who eternally mediates between God and humanity. The declaration, "Thou art my Son, to day have I begotten thee," from Psalm 2:7, is not merely a statement of identity but a divine inauguration of Christ into His messianic and priestly office, most fully realized in His resurrection and ascension (Acts 13:33). Unlike the Levitical high priests who were chosen from among men and offered sacrifices repeatedly for their own sins and the sins of the people (Hebrews 5:1-3), Christ, as the Son of God, needed no purification for Himself and offered a single, perfect, and eternal sacrifice—His own life—for the sins of the world (Hebrews 7:27). His divine appointment ensures His perfect empathy and ability to save completely those who draw near to God through Him, because He always lives to make intercession for them (Hebrews 7:25). Thus, the verse points to Jesus as the ultimate fulfillment of the high priestly office, perfectly qualified by His divine Sonship and divinely commissioned by the Father to bring about eternal salvation.