Sorry, but–
For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins.
This is the beginning of that passage about Christ, and it includes Him among “every high priest chosen from among men”, since He “offer[ed] gifts and sacrifices for sins”.
He can deal gently with the ignorant and wayward, since he himself is beset with weakness.
This is a qualification for being high priest: “he himself is beset with weakness”.
So also Christ did not exalt himself to be made a high priest, but was appointed…
Here we see that Christ was made high priest, and thus must fit the above qualifications.
he says also in another place,
“You are a priest forever after the order of Melchizedek."
So we see that Christ remains a priest, and thus must retain the qualifications given. This is in accord with being “a priest forever after the order of Melchizedek”, since Melchizedek was a man, and the high priest must be a man. Since Christ is high priest forever, He thus must remain a man. Thus
in the days of his flesh
cannot mean that He no longer has flesh, since that would mean He can no longer be high priest. Indeed we are told what this means:
when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death
The “days of His flesh” is “when He offered up prayers and supplications”, and when He did so “with strong crying and tears”, and in the time when He could suffer death. And in fact, when
he learned obedience through what he suffered.
Then the writer goes back to Melchizedek:
And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek.
“Being made perfect” refers back to verse four’s mention of Aaron; if we read in the Septuagint in Exodus about Aaron being made a priest we find that the same verb used here refers to a priest being ordained; in fact that is its meaning all through Exodus and Leviticus! So the writer here tells us that Jesus was ordained as high priest through His obedience in suffering, and reminds us that He is not just any priest, but a priest “after the order of Melchizedek”.
Thus “in the days of His flesh” is the time when He could suffer, when He was subject to death, when He was “beset by weakness”. It does not mean He no longer has flesh, since to be a priest after the order of Melchizedek requires being a man, and Christ is still a priest after the order of Melchizedek. In fact at the end of the next chapter, we find:
where a forerunner on our behalf has entered, namely Jesus, according to the order of Melchizedek…
It says that “a forerunner on our behalf”, one “according to the order of Melchizedek”, has entered ahead of us, and informs us that this forerunner is Jesus – and Jesus is a man, as He must be in order to be a priest according to the order of Melchizedek.
This should have been plain anyway; as the writer tells us,
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
If Christ were no longer human, how could He sympathize with our weaknesses? God cannot be tempted, yet He was tempted – and if not human, how could He remember what it was to be tempted?
The main theme of two chapters of Hebrews rests on the Second Person of the Trinity being Jesus, and Jesus is a man; the theme surfaces again in later chapters.
Jesus is Redeemer because He is both God and man; were He no longer man He would no longer be Redeemer, since a redeemer must be close kin to the parties involved. His human nature did not dissolve when He ascended, but is exalted on high and will be manifested again on this earth when He returns. He remains the Logos, and the Logos became flesh; He did not put on a man-suit but took human nature into Himself forever.
