It is evident from the last verse under consideration that the priest is viewed according to God's mind and statutes, not as the facts had long misrepresented this in fallen Israel. For notoriously intrigue, corruption, and violence had reigned for many a year in Jerusalem, and the civil power had taken the place of God as things grew hopelessly, irretrievably evil. If the priests did not take the honor to themselves, it was because the power of the sword forbade any save its own nominee. Hence the disorder that prevailed when the word of God came to John, the forerunner of the Messiah, “Annas and Caiaphas being the high priests,” not only two, but such a pair! Far different was the will of God even for the time of shadows.
From scripture we know that the early uprising of Korah the Levite with others not even of that tribe disputed the priesthood of Aaron. This gainsaying however God settled publicly and solemnly by a destruction without parallel of the ringleaders, and by a plague that cut off thousands of the guilty people, only stayed by the gracious and effectual intervention of Aaron at the bidding of Moses. Nor was this all. For Jehovah directed twelve rods to be laid up in the tabernacle of the congregation before the testimony, one for each house of their fathers, that He might cause that man's rod to blossom whom He chose to draw near to Himself on behalf of all the others. On the morrow the rod of Aaron for the house of Levi alone budded, and blossomed, and yielded almonds: the figure of a better priesthood, of life out of death, and fruit by the evident grace of God, of the One that ever liveth to make intercession. From Aaron the descent was fixed in his sons, not without striking dealings in good and evil that modified the succession according to the declared will of God. With Phinehas in the desert was the covenant of an everlasting priesthood; as it was manifest later when Solomon thrust out Abiathar from being priest and set Zadok in his stead, thus fulfilling the prophetic word about the intruding line of Eli. God alone was entitled to order it; and this He did, as He will by-and-by in the new age when all Israel shall be saved. Then the sons of Zadok reappear to minister to Jehovah, and stand in His presence to offer unto Him the fat and the blood, saith the Lord Jehovah. (Ezek. 44:15-31; Ezek. 48:8-14.)
But of this future restoration when temple, priesthood, and sacrifice shall be in force, never more to be misused but rather to remind Israel under the new covenant of their accomplished blessing in the Messiah, we hear nothing in the Epistle to the Hebrews. The habitual aim is to bring out what the believer has now in Him Who died and is risen and exalted at God's right hand. There are hints here and there of the age and habitable earth to come, of the rest that remaineth for the people of God, of good things to come, of the day approaching, and the like. There are those intimations which look onward to another state and for blessing to the elect nation. But it would have undone the object of the Spirit to have expatiated on these earthly glories, though enough is said to prove that they are in no way effaced or forgotten, but await their fulfillment when Christ appears. Yet the evident and earnest and urgent task in hand is to bring out a “better thing” already verified in Christ on high, for those who believe while He is hidden in God and have the Holy Spirit to show us the efficacy of His sacrifice as seen in the light of glory, and the present application of His priesthood to the partakers of a heavenly calling, and the heavens themselves as the only true and adequate sanctuary, into which we are invited to draw near with all boldness in spirit. Hence the regeneration and its assured earthly privileges for Israel by-and-by stand in the background that the luster of present heavenly associations may be undimmed, and that those who now believe in Christ while the nation rejects Him may see and enjoy their portion as incomparably deeper and higher.
Accordingly, whether for vindicating God's glory on the one hand or for the soul's complete blessedness on the other, we are waiting for no work. The mightiest for both is already done and accepted; as the Person Who has wrought all is the guarantee of its absolute and eternal excellency. And it is all the more precious and admirable, because He previously came down into the reality of a race and a scene ruined by sin, suffering for it yet perfectly free from it. This place He accepted loyally with an entire submissiveness and an unswerving obedience, whatever it might cost. Never was such a servant. Divine dignity, infinite love, unfailing devotedness, met in Him Who took a bondman's place all through His life on earth, yea in the end was made sin where none could follow.
“Thus the Christ also glorified not Himself to be made high priest, but He that spake unto Him, Thou art My Son: today have I begotten Thee; even as He saith also in another [place], Thou [art] a priest forever according to the order of Melchizedek” (Heb. 5:5-6).
Truly He glorified not Himself in any respect, even when the atoning work was done. For His kingdom He waits, though Ruler of the kings of the earth. He is gone into the far country and on receiving it He will return. Meanwhile we have in Him a great high Priest, as we have seen. But in this too He “glorified not Himself to be made high priest.” He waited on Him that sent Him. It was for God to speak, as He did. And here Psa. 2:7 is again cited. The dignity of His relationship is acknowledged. “Thou art My Son: today have I begotten Thee” (ver. 5). Others were lifted out of their nothingness. God conferred as He would on such as were but men compassed with infirmity, like Aaron. He too deigned to be truly born of woman, but even so God owned Him His Son, as none else. To partake of blood and flesh through and of His mother was in no way to forfeit His title. Son of God from everlasting to everlasting, in time also as man He has God declaring “today have I begotten Thee.” His personal dignity, His relationship as Son of God, we hear repeated in connection with the office of Priest. Such is the true ground in contrast with every other. Undoubtedly the Word was made flesh to be made high priest; and He has been already shown truly Son of Man in this very connection (Heb. 2). Still there is the utmost care to reiterate the words of the second psalm, though cited long before, that we may remember the more distinctly Who He is that was made high priest in contradistinction with the highest human one of God's own special appointment.
Not till then have we the direct and explicit prediction from Psa. 110 “As He saith also in another [place]. Thou [art] a priest forever according to the order of Melchizedek” (Heb. 5:6).
Farther on we shall have before us the detailed application of this remarkable oath of Jehovah, the oath of which, it is added, He will not repent, the key to the scene historically introduced in Genesis 14. Suffice it here to say that the Spirit appears in this allusion to be simply drawing attention to the singular honor of the Christ, as in no way sharing in the order of Aaron, but giving force to that of Melchizedek, who comes before us long before as sole priest, without successor, predecessor, or subordinates. The order of Aaron was essentially successional, and for a reason that attaches to man as he is, subject to death because of sin. Melchizedek is strikingly brought before us as a living priest, alone in His blessing the faithful man on God's part, and in blessing God most high on man's part: the eloquent type which the Spirit so often uses of the Christ, as the sole and ever living Priest on high.