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this dignity has been realised. They correspond in fact to the two ideas ejdovxasen and genhqh'nai ajrciereva . The first passage which has been already quoted (Heb. 1:5) refers the glory of the Risen Christ, the exalted Son of man, to the Father. This glory is not exactly defined, but the position of sonship includes every special honour, kingly or priestly. He to whom this had been given could not be said to ‘glorify himself.’ The second quotation (Ps. 110:4) defines the particular application of the first. The kingly priesthood of Melchizedek was promised to Christ. Such a priesthood naturally belongs to the exalted Son.

Heb. 5:5. ou{tw" kai; oJ cristov" ] So Christ (the Christ) also ... The title of the office emphasises the idea of the perfect obedience of the Lord even in the fulness of His appointed work. It is not said that ‘Jesus’ glorified not Himself, but ‘the Christ,’ the appointed Redeemer, glorified not Himself.

Comp. 3:14; 6:1; 9:14, 28; 11:26 ( oJ cristov" ); and 3:6; 9:11, 24 ( cristov" ).
oujc eJau. ejdovx. gen .] Vulg. non semetipsum clarificavit ut pontifex fieret. This fuller phrase, in place of the simple repetition of the words used before, ‘took not to Himself the honour,’ gives a distinct prominence to the general character of Christ's work. ‘ He glorified not Himself so as (in the assertion of this dignity) to become High-priest. ’ Christ, as sinless man, could approach God for Himself; but He waited for His Father's appointment that He might approach God as Son of man for sinful humanity. Comp. John 8:54, 42; Acts 3:13.

The High-priesthood, the right of mediation for humanity, was a ‘glory’ to ‘the Son of man.’ Comp. John 17:5.
ajllj oJ lal. pro;" aujtovn ] but His Father glorified Him, that He should be made High-priest, even He that spake unto Him ...(Ps. 2:7 Kuvrio" ei\pen prov" me ).


shvmeron gegevnnhkav se ] Comp. Heb. 1:5 note. Hoc est dicere Ego semper et aeternaliter manens semper te habeo filium coaeternum mihi. Hodie namque adverbium est praesentis temporis quod proprie Deo competit (Prim., Herv.).

In connexion with the quotation from Ps. 2:7 it must be observed that the LXX. translation of Ps. 109:3 (110:3) gives a thought closely akin to it: ejk gastro;" pro; eJwsfovrou ejgevnnhsav se , which was constantly cited by the Greek fathers as a true parallel.

Heb. 5:6. kaqw;" kaiv ...] The absolute declaration of the Sonship of Christ found a special application in these words of another Psalm. The definite office of Priesthood is a partial interpretation of the glory of the Son. ‘The Father glorified the Son to become High-priest, even as in fact ( kaiv ) He expressly declares.’ This glorifying was not a matter of general deduction only but definitely foreshewn.
kaqw" kaiv ] 1 Thess. 5:11; Eph. 4:4.
ejn eJtevrw/ ] probably neuter, in another place (Ps. 110:4). Comp. Heb. 4:5; 1 Clem. 8:4 ejn eJtevrw/ tovpw/ levgei .

Psalm 110 describes the Divine Saviour under three aspects as King (Heb. 5:1-3); Priest (4); Conqueror (5-7). It is quoted in the N. T. to illustrate three distinct points in the Lord's Person.


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