(9) And being . . .--Rather, and having been made perfect. This was the mode in which He who "glorified Him to be made High Priest" (Hebrews 5:5) led Him into the possession of this office. The thought of this verse and the last is closely analogous to Hebrews 2:9-10 (see Notes), and to Philippians 2:6-13. The transition from the obedience manifested by our Lord to that which must be rendered by all who seek from Him salvation, strikingly recalls Hebrews 5:8; Hebrews 5:12 of the last-named chapter. He presents to all the model of the obedience to be rendered to Him, and through Him to the Father. "Eternal" salvation,--for He is a priest "for ever" (Hebrews 5:6). On the connection of "salvation" with His priesthood, see the Note on Hebrews 7:25.

Verses 9, 10. - And being made perfect, he became unto all them that obey him the Author of eternal salvation; called (or rather so addressed) of God a High Priest after the order of Melchizedek. Here τελειωθεὶς (translated "being made perfect") refers to the time of his resurrection, when the sufferings were over and the atonement complete (cf. Luke 13:32, τῇ τρίτῃ τελειοῦμαι). The word may be used in its general sense of perfected, i.e. "being made perfectly that which he was intended to become" (Delitzsch). In such sense St. Paul uses the word of himself, Οὐκ ὅτι ἤδη τετελείωμαι (Philippians 3:12). Or the specific sense of priestly consecration may be here, as well as in Hebrews 2:10 and Hebrews 7:28, intended. In Hebrews 7:28 the A.V. renders εἰς τὸν αἰῶνα τετελειωμένον by "consecrated for evermore." And this view is supported by passages in the LXX., where the word τελείωσις is used with special reference to the consecration of the high priest. Cf. ἔστι γὰρ τελείωσις αὔτη (Exodus 29:22); τοῦ κριοῦ τῆς τελειώσεως, ὅ ἐστιν Ἀαρών, (vers. 26, 27, 31); τελειῶσαι τὰς χεῖρας αὐτῶν (vers. 29, 33, 35); τῆς θυσίας τῆς τελειώσεως (ver. 34) τὸν δεύτερον κριὸν τῆς τελειώσεωσ (Leviticus 8:22, 29); ἀπὸ τοῦ κανοῦ τῆς τελειώσεως (ver. 26); τὸ ὁλοκαύτωμα τῆς τελειώσεως (ver. 28); ἕως ἡμέρα πληρωθῆ, ἡμέρα τελειώσεως ὑμῶν (ver. 33); also Leviticus 21:10, where the high priest - ὁ ἱερεὺς ὁ μέγας ἀπὸ τῶν ἀδελφῶν αὐτοῦ ( ισ described as τοῦ ἐπικεχυμένου ἐπὶ τῆν κεφαλὴν τοῦ ἐλαίου σοῦ Ξριστοῦ καὶ τετελειωμένου ἐνδύσασθαι τὰ ἱμάτια. See also Gesenius on the Hebrew word מלֻּאים. Hence, and in view of the drift of the passage before us, Jackson very decidedly regards τελειωθεὶς in ver. 9 as a verbum solenne, denoting specifically Christ's consecration to his eternal office of High Priest. So also Hammond and Whitby. Being thus perfected, or consecrated, he became, for ever afterwards, the Author, not of mere ceremonial cleansing or temporary remission of guilt, but of eternal salvation; potentially to all mankind (cf. ὑπὲρ παντὸς, Hebrews 2:9), and effectively to "all them that obey him;" being addressed, in tiffs his consummated position (the reference being to Psalm 110.) as "High Priest for ever," etc. Here again we perceive that it is not till after the Resurrection that the prophetic ideal of the SON at God's right hand, and of the eternal High Priest, are regarded as fully realized. If it be objected that his high priesthood must have begun before the Resurrection for his death upon the cross to be a true atonement, it may be replied that his one oblation of himself upon the cross at once consummated his consecration and effected the atonement. Doubtless, as a true High Priest on earth, he thus "offered one sacrifice for sins for ever" (Hebrews 10:12); all that is meant above is that it was not till after the Resurrection that he entered on his eternal office of mediation in virtue of that one accomplished sacrifice.

5:1-10 The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?And being made perfect,.... In his obedience, through sufferings; having completed his obedience, gone through his sufferings, and finished his sacrifice, and being perfectly glorified in heaven:

he became the author of eternal salvation unto all them that obey him; the salvation Christ is the author of is "eternal"; it was resolved upon from eternity, and contrived in it; it was secured in the everlasting covenant, in which not only a Saviour was provided, but blessings both of grace and glory: and it is to eternity; and stands distinguished from a temporal salvation, and is opposed to eternal damnation; it is the salvation of the soul, which is immortal; and it takes in both grace and glory, which are of a durable nature; and the continuance of it is owing to the abiding and lasting virtue of Christ's person, blood, and righteousness: and Christ is the cause or author of this salvation, by his obedience and sufferings; by obeying the precept, and bearing the penalty of the law; by the price of his blood, and by the power of his arm; by his death and by his life; by his sacrifice on the cross, and by his intercession in heaven; by bestowing grace here, and glory hereafter: this shows that salvation is done, and that Christ is the sole author of it, and that all the glory of it should be given to him; and those to whom he is the author of salvation, are such as hearken to the voice of his Gospel, and obey hin in his ordinances. Christ is not the author of salvation to all men; all men do not obey him; all those whom Christ saves, he brings them to an obedience to himself; for his obedience for them does not exempt them from obedience to him, though their obedience is no cause of their salvation; Christ himself is the alone author of that.