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Chapter 5

Hebrews 5

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¹For every high priest, chosen from among people, is appointed to act on the behalf of people in the things concerning God, so that he may offer both gifts and sacrifices for sins.

²He can deal gently with those who are ignorant and who have been deceived, because he himself is subject to weakness.

³Because of this, he also is required to offer sacrifices for his own sins, just as he does for the people's sins.

⁴It is not for himself that anyone takes this honor. Instead, he is called by God, just as Aaron was.

⁵In the same way, neither did Christ honor himself by making himself high priest. Instead, the one speaking to him said,

“You are my Son;

today I have become your Father.”

⁶It is just as he also says in another place,

“You are a priest forever

after the manner of Melchizedek.”

⁷During the days of his flesh, Christ offered up both prayers and requests with loud cries and tears to God, the one able to save him from death, and he was heard because of his godly life.

⁸Even though he was a son, he learned obedience from what he suffered.

⁹He was made perfect and became, for everyone who obeys him, the cause of eternal salvation.

¹⁰He was designated by God as high priest after the manner of Melchizedek.

¹¹We have much to say about Jesus, but it is hard to explain since you have become dull in hearing.

¹²For though by this time you should be teachers, you still have need for someone to teach you the basic principles of God's messages. You need milk, not solid food!

¹³For anyone who only takes milk is inexperienced with the message of righteousness, because he is still a little child.

¹⁴But solid food is for adults. These are those who because of their maturity have their understanding trained for distinguishing good from evil.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

The nature of the high priesthood of Christ; his pre-eminence, qualifications, and order, Heb 5:1-10. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, Heb 5:11-14.

Verse 1

For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron. Is ordained for men - Ὑπερ ανθρωπων καθισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man's salvation. That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view: 1. As the author and dispenser of all temporal good. 2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts: 1. Offerings or gifts. 2. Sacrifices. 1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged. 2. As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin. The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

Verse 2

Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner. Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession. The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

Verse 3

And by reason hereof - As he is also a transgressor of the commands of God, and unable to observe the law in its spirituality, he must offer sacrifices for sin, not only for the people, but for himself also: this must teach him to have a fellow feeling for others.

Verse 4

This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office. But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind. Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate." It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God's holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

Verse 5

Christ glorified not himself - The man Jesus Christ, was also appointed by God to this most awful yet glorious office, of being the High Priest of the whole human race. The Jewish high priest represented this by the sacrifices of beasts which he offered; the Christian High Priest must offer his own life: Jesus Christ did so; and, rising from the dead, he ascended to heaven, and there ever appeareth in the presence of God for us. Thus he has reassumed the sacerdotal office; and because he never dies, he can never have a successor. He can have no vicars, either in heaven or upon earth; those who pretend to be such are impostors, and are worthy neither of respect nor credit. Thou art my Son - See on Heb 1:5 (note), and the observations at the end of that chapter. And thus it appears that God can have no high priest but his Son; and to that office none can now pretend without blasphemy, for the Son of God is still the High Priest in his temple.

Verse 6

He saith also in another place - That is, in Psa 110:4, a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes on Psa 110:4. For the mode of quotation here, See the note on Heb 2:6. Thou art a priest for ever - As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture. After the order of Melchisedec - Who this person was must still remain a secret. We know nothing more of him than is written in Gen 14:18 (note), etc., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.

Verse 7

Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted. Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning. I shall take a general view of this and the two following verses, and then examine the particular expressions. It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked. The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, Heb 5:8, that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, Heb 5:9; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, Heb 5:7." I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: - A weight of wo, more than whole worlds could bear. I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation. Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through." Sohar, Exod., fol. 5. "There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all." Synops. Sohar, p. 33. The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker. The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι. Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands." And ἱκετης , hiketes, he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν· "He who, in the most humble and servile manner, entreats and begs any thing from another." In reference to this custom the Latins used the phrase velamenta pratendere, "to hold forth these covered branches," when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication." Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. "Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt." "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation." This is a remarkable case, and may well illustrate our Lord's situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day. Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing. To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Heb 2:14; the seed of Abraham, Heb 2:16, who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of Heb 2:15, the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned. If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between Heb 5:6 and Heb 5:7; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in Heb 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Heb 5:8, Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in Heb 12:2-11 (note), to which the reader will do well to refer.

Verse 8

Though he were a Son - See the whole of the preceding note.

Verse 9

And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one's labor, and enjoyed the fruits of it. Heb 12:23 : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross. "In this verse," says Dr. Macknight, "three things are clearly stated: 1. That obedience to Christ is equally necessary to salvation with believing on him. 2. That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3. 3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him." He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.

Verse 10

Called of God a high priest - Προσαγορευθεις· Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find προσαγορευει, which he translates ασπαζεται· hence we learn that one meaning of this word is to salute; as when a man was constituted or anointed king, those who accosted him would say, Hail king! On this verse Dr. Macknight has the following note, with the insertion of which the reader will not be displeased: "As our Lord, in his conversation with the Pharisees, recorded Mat 22:43, spake of it as a thing certain of itself, and universally known and acknowledged by the Jews, that David wrote the 110th Psalm by inspiration, concerning the Christ or Messiah; the apostle was well founded in applying the whole of that Psalm to Jesus. Wherefore, having quoted the fourth verse, Thou art a priest for ever after the order of Melchisedec, as directed to Messiah, David's Lord, he justly termed that speech of the Deity a salutation of Jesus, according to the true import of the word προσαγορευθεις, which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains προσαγορευομαι by ασπαζομαι. Now, that the deep meaning of this salutation may be understood, I observe, First, that, by the testimony of the inspired writers, Jesus sat down at the right hand of God when he returned to heaven, after having finished his ministry upon earth; Mar 16:19; Act 7:56; Heb 1:3; Heb 8:1; Pe1 3:22. Not, however, immediately, but after that he had offered the sacrifice of himself in heaven, by presenting his crucified body before the presence of God; Heb 1:3; Heb 10:10. Secondly, I observe, that God's saluting Messiah a priest after the order of Melchisedec, being mentioned in the psalm after God is said to have invited him to sit at his right hand, it is reasonable to think the salutation was given him after he had offered the sacrifice of himself; and had taken his seat at God's right hand. Considered in this order, the salutation of Jesus, as a priest after the order of Melchisedec, was a public declaration on the part of God that he accepted the sacrifice of himself, which Jesus then offered, as a sufficient atonement for the sin of the world, and approved of the whole of his ministrations on earth, and confirmed all the effects of that meritorious sacrifice, And whereas we are informed in the psalm that, after God had invited his Son, in the human nature; to sit at his right hand as Governor of the world, and foretold the blessed fruits of his government, he published the oath by which he made him a Priest for ever, before he sent him into the world to accomplish the salvation of mankind; and declared that he would never repent of that oath: The Lord hath sworn, and will not repent; Thou art a Priest for ever after the similitude of Melchisedec. It was, in effect, a solemn publication of the method in which God would pardon sinners; and a promise that the effects of his Son's government as a King, and of his ministrations as a Priest, should be eternal; see Heb 6:20. Moreover, as this solemn declaration of the dignity of the Son of God, as a King and a Priest for ever in the human nature, was made in the hearing of the angelical hosts, it was designed for this instruction, that they might understand their subordination to God's Son, and pay him that homage that is due to him as Governor of the world, and as Savior of the human race; Phi 2:9, Phi 2:10; Heb 1:6. The above explanation of the import of God's saluting Jesus a Priest for ever, is founded on the apostle's reasonings in the seventh and following chapters, where he enters into the deep meaning of the oath by which that salutation was conferred."

Verse 11

Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied: 1. To Melchisedec; 2. To Christ; 3. To the endless priesthood. Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend. Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood. Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.

Verse 12

For when for the time - They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others. Which be the first principles - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second time (παλιν) certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in Psa 110:1-7 :, and in Isa 53:1-12 : By the oracles of God the writings of the Old Testament, are undoubtedly meant. And are become such - The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written. Such as have need of milk - Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving στερεα τροφη, solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called al Bordah, written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter mim, the first letter in Mohammed's name, we meet with a couplet that contains a similar sentiment to that of the apostle: - "The soul is like to a young infant, which, if permitted, will grow up to manhood in the love of sucking; but if thou take it from the breast it will feel itself weaned." Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists, 1. In the conformity that is between bodily food and the Gospel as preached. 2. In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds: 1. milk; 2. strong or solid meat; and those who feed on these are reduced to two sorts: 1. children; 2. men of ripe age. Both of which are applied to hearers of the Gospel. 1. Some there are who are νηπιοι, babes or infants, and some are τελειοι, perfect or full grown. 2. These babes are described by a double properly: 1. They are dull of hearing; 2. They are unskilful in the word of righteousness. In opposition to this, those who are spiritually adult are, 1. They who are capable of instruction. 2. Such as have their senses exercised to discern both good and evil. 3. The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γαλα, milk; to the others, στεοεα τροφη, strong meat. All these are compromised in the following scheme: - The hearers of the Gospel Are, I. Νηπιοι· Babes or Infants II. Τελειοι· Perfect or Adult Who are Who are 1. Νωθροι ταις ακοαις· Dull of hearing 1. Φρονιμοι· Wise and prudent. 2. Απειροι λογου δικαιοσυνης· Inexperienced in the doctrine of righteousness. 2. Τα αισθητηρια γεγυμνασμενα εχοντες· And have their senses properly exercised. These have need These have need Γαλακτος· Of milk. Στερεας τροφης· Of solid food. But all these are to derive their nourishment or spiritual instruction εκ των λογιων του Θεου, from the oracles of God. The word oracle, by which we translate the λογιον of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament. 1. It signifies the Law received from God by Moses, Act 7:38. 2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Rom 3:2, and in the text under consideration. 3. It signifies Divine revelation in general, because all delivered immediately from God, Th1 2:13; Pe1 4:11. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God. Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton. What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy. Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.

Verse 13

For every one that useth milk - It is very likely that the apostle, by using this term, refers to the doctrines of the law, which were only the rudiments of religion, and were intended to lead us to Christ, that we might be justified by faith. The word of righteousness - Αογος δικαιοσυνης· The doctrine of justification. I believe this to be the apostle's meaning. He that uses milk - rests in the ceremonies and observances of the law, is unskilful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.

Verse 14

But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows. By reason of use - Who, by constant hearing, believing, praying, and obedience, use all the graces of God's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord. Have their senses exercised - The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities. There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection. In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?

Introduction

CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14) For--substantiating Heb 4:15. every--that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests. taken from among men--not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, Heb 2:16). Being "from men," He can be "for (that is, in behalf of, for the good of) men." ordained--Greek, "constituted," "appointed." both gifts--to be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].

Verse 2

Who can--Greek, "being able"; not pleasing himself (Rom 15:3). have compassion--Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28). ignorant--sins not committed in resistance of light and knowledge, but as Paul's past sin (Ti1 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest. out of the way--not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness. infirmity--moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

Verse 3

by reason hereof--"on account of this" infirmity. he ought . . . also for himself, to offer for sins--the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people . . . on account of sins."

Verse 4

no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (Heb 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

Verse 5

glorified not himself--did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54). but he that said--that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (Heb 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (Sa2 8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (Heb 5:10), as Priest.

Verse 6

He is here called simply "Priest"; in Heb 5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [BENGEL]. "The order of Melchisedec" is explained in Heb 7:15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zac 6:13. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.

Verse 7

in the days of his flesh-- (Heb 2:14; Heb 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters. when he had offered--rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father. prayers and supplications--Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God . . . probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mat 26:39) [BENGEL]. with strong crying and tears--The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mat 26:37, "sorrowful and very heavy." Mar 14:33; Luk 22:44, "in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Psa 22:1 ("roaring . . . cry"), Psa 22:2, Psa 22:19, Psa 22:21, Psa 22:24; Psa 69:3, Psa 69:10, "I wept." able to save him from death-- Mar 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience. heard in that he feared--There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense Heb 12:28 uses the noun, and Heb 11:7 the verb. ALFORD somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [TRENCH]. This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not My will, but Thy will be done"; and with the context, Heb 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified Heb 5:4, "No man taketh this honor unto himself." ALFORD well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

Verse 8

Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mat 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Phi 2:6-8, "equal with God, but . . . took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.

Verse 9

made perfect--completed, brought to His goal of learning and suffering through death (Heb 2:10) [ALFORD], namely, at His glorious resurrection and ascension. author--Greek, "cause." eternal salvation--obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Isa 45:17). unto all . . . that obey him--As Christ obeyed the Father, so must we obey Him by faith.

Verse 10

Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (Heb 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.

Verse 11

Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At Heb 6:20 he resumes the comparison of Christ to Melchisedec. hard to be uttered--rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (Heb 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them. ye are--Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT JERUSALEM were dull in spiritual things, and legal in spirit, appears from Act 21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on Heb 5:12, on "for the time").

Verse 12

for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early. which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c. of the oracles of God--namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references. are become--through indolence. milk . . . not . . . strong meat--"Milk" refers to such fundamental first principles as he enumerates in Heb 6:1-2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [LIMBORCH].

Verse 13

useth--Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet. the word of righteousness--the Gospel wherein "the righteousness of God is revealed from faith to faith" (Rom 1:17), and which is called "the ministration of righteousness" (Co2 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare Mat 3:15).

Verse 14

strong meat--"solid food." them . . . of full age--literally, "perfect": akin to "perfection" (Heb 6:1). by reason of use--Greek, "habit." senses--organs of sense. exercised--similarly connected with "righteousness" in Heb 12:11. to discern both good and evil--as a child no longer an infant (Isa 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in Heb 13:9. Next: Hebrews Chapter 6

Introduction

INTRODUCTION TO HEBREWS 5 The apostle having made mention of Christ as an high priest, in the preceding chapter, proceeds in this to give an account of an high priest, and applies the character of him to Christ; and shows that he is of another order of priesthood than that of Aaron, even of the order of Melchisedec; of whom he could say many things, but the Hebrews were dull of hearing them; which leads him to blame them for their rudeness, and non-proficience. The description of the high priest is taken from his relation to men, separation from them, and ordination for them; from his oblation of their gifts and sacrifices; from his sympathy with them, and from his call of God, Heb 5:1 all which are accommodated to Christ; as his vocation of God, Heb 5:5 confirmed by two testimonies out of Psa 2:7 his being a man, and having infirmities, though sinless ones, and his sympathy with men, and compassion on them, Heb 5:7 his obedience and sufferings, and the oblation of himself, whereby he became the author of salvation to his people, which is the main thing in his priesthood, Heb 5:8 and which was not of the order of Aaron, though in some things there was an agreement with it, but of the order of Melchizedek, Heb 5:10 of whom the apostle could say many surprising things; but these Hebrews were dull of apprehension, and incapable of receiving them, Heb 5:11. And then he proceeds to blame them for their dulness, which he aggravates by the time they had been in the school of Christ, when it might have been expected they would have been teachers of others; by their being yet scholars, and of the lowest class, who had need to be taught the first rudiments of the Christian religion; yea, by their being as babes that stood in need of milk, and could not bear meat, Heb 5:12. And then follows a description both of babes, and of adult persons; such as are unskilful in the word of righteousness are babes, and use milk; but those who exercise their spiritual senses, to discern between good and bad doctrine, are adult, and can digest strong meat, Heb 5:13.

Verse 1

For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Exo 28:1. And such an one is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath. In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows: that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.

Verse 2

Who can have compassion on the ignorant,.... Who have committed sins of ignorance, and bring their sacrifices for them; these he does not insult and upbraid, nor break out into anger and indignation against; but pities them, and sympathizes with them; has a just measure of compassion suitable to their condition, and bears with them with great moderation and temper: and on them that are out of the way; of God's commandments; who are like sheep going astray, and turn to their own way; who transgress the law of God, and err from it; perhaps such who sin knowingly and wilfully, and through infirmity, are meant: for that he himself also is compassed with infirmity; not of body only, but of mind, sinful infirmity; he had much of it, it beset him all around; he was "clothed" with it, as the Syriac version renders it; as Joshua the high priest was with filthy garments, Zac 3:3.

Verse 3

And by reason hereof,.... Because of his sinful infirmity: he ought, as for the people, so also for himself to offer for sins; as he offered sacrifice for the sins of the people, so he was obliged to offer for his own sins; in this Christ differed from the high priest, for he had no sin of his own to offer for, Heb 7:27 but he had, and therefore offered for them, Lev 16:11 and made a confession of them: the form of which, as used on the day of atonement, was this; "he put both his hands upon the bullock, and confessed, and thus he said: I beseech thee, O Lord, I have done wickedly, I have transgressed, I have sinned before thee, I and my house; I beseech thee, O Lord, pardon the iniquities, transgressions, and sins, which I have done wickedly, transgressed, and sinned before thee, I and my house.'' And this he did a second time on that day (z). (z) Misna Yoma, c. 3. sect. 8. & c. 4. sect. 2.

Verse 4

And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them (a): so Joshua ben Gamla became an high priest (b); and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office, but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones. (a) T. Bab. Yoma, fol. 8. 2. Bartenora in Misn. Yoma, c. 1. sect. 1. & Maimon. in ib. sect. 3. (b) Misn. Yebamot, c. 6. sect. 4. & Gloss. in T. Bab. Yoma, fol. 18. 1.

Verse 5

So also Christ glorified not himself to be made an high priest,.... It was a glorifying of Christ, to make him an high priest; not as God, for as such no addition can be made to his glory; yea, it was a condescension in him to become a priest: but as man; it was an honour to the human nature to be united to the Son of God; and to be separated from others to this office; and to be called unto it, qualified for it, and invested with it; and to be of the order he was, and to do the work; and the very assistance he had in it, for the accomplishment of it, was a glorifying of him, for which he prayed; and the work being done, he had glory given him by his Father; and an ascription of glory is made to him by angels and saints: but Christ did not take this high and honourable office to himself, nor the glory of it; indeed, he did not receive it from man, nor was he made a priest according to the ceremonial law; yet he did not intrude himself into this office: but he that said unto him, thou art my Son, today have I begotten thee; he appointed him to this office; he sent him to execute it; he anointed him with the oil of gladness above his fellows; he consecrated and established him in it with an oath; and prescribed to him what he should do, suffer, and offer; and declared to him what he might expect as the reward thereof. These words are taken out of Psa 2:7; see Gill on Heb 1:5, and they are not to be considered as constitutive of Christ's priesthood, as if that was intended by the begetting of him as a Son; but as descriptive of the person, who called him to it, who stood in the relation of a Father to Christ, and Christ in the relation of a Son to him; therefore the one was very proper to call, and the other a very fit person to be called to this office, being every way capable of executing it, to the glory of God, and to the good of men.

Verse 6

As he saith also in another place,.... Or psalm; namely, in Psa 110:4 that is, the same person, even God the Father; who spake the words before cited, also expressed the following: thou art a priest for ever, after the order of Melchisedec; that the psalm, from whence these words are taken, belongs to the Messiah; see Gill on Mat 22:44 and this very passage is applied unto him by the Jewish writers (c); and had not this been the general sense of the Jewish church at this time, the apostle writing to Hebrews would not have produced it; and it very clearly expresses the priesthood of Christ, the eternity of it, and the order according to which it was; and it being not according to the order of Aaron, but of another, shows the change of the priesthood, and so of the law; of Melchizedek; see Gill on Heb 7:1. (c) Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.

Verse 7

Who in the days of his flesh,.... Or "of his humanity", as the Arabic version renders it; or "when he was clothed with flesh", as the Syriac version; in the time of his humiliation, when he was attended with the sinless infirmities of the flesh, or human nature; it may take in the whole course of his life on earth, especially the latter part of it: it is not to be concluded from hence, that he has not flesh now, or is not in the flesh; for it is certain that he had flesh after his resurrection; only now he is free from all the infirmities of the flesh, the pains, and sorrows, and griefs of it, which he endured when here on earth: when he had offered up prayers and supplications; as he often did in many parts of his life, particularly in the garden, and upon the cross, when he offered up himself: and as the days of Christ's flesh were filled up with prayers and supplications, so should ours be also: the word for "supplications" signifies branches of olive trees, covered with wool (d); which such as sued for peace carried in their hands, and so came to signify supplications for peace: the manner in which these were offered up by Christ was with strong crying and tears; with a most vehement outcry, with a loud voice, as when on the cross; and though there is no mention of his tears at that time, or when in the garden, no doubt but he shed them: all that Christ did, and said, are not written; some things were received by tradition, and by inspiration; Christ wept at other times, and why not at these? and there are some circumstances in his prayers which intimate as much, Mat 26:38 which shows the weight of sin, of sorrow, and of punishment, that lay upon him, and the weakness of the human nature, considered in itself: and it may be observed to our comfort, that as Christ's crying and tears were confined to the days of his flesh, or to the time of his life here on earth, so shall ours be also. Mention is made of , "strong prayers" (e), in Jewish writings. The person to whom Christ offered his prayers is described in the following words, unto him that was able to save him from death; from a corporeal death, as he could, but that it was otherwise determined; or rather to raise him from the dead, to deliver him from the state of the dead, from the power of death, and the grave, as he did; and so the Syriac version renders it, "to quicken him from death"; to restore him from death to life: and was heard in that he feared; or "by fear"; by God, who was the object of his fear, and who is called the fear of Isaac, Gen 31:42 he was always heard by him, and so he was in the garden, and on the cross; and was carried through his sufferings, and was delivered from the fear of death, and was saved from the dominion and power of it, being raised from the dead by his Father: or "he was heard because of his fear", or "reverence"; either because of the dignity and reverence of his person, in which he was had by God; or because of his reverence of his Father. (d) Harpocration. Lex. p. 152. Alex. ab Alex. Genial. Dier. sect. 5. c. 3. (e) Tzeror Hammor, fol. 37. 4.

Verse 8

Though he were a Son,.... The Son of God, as the Vulgate Latin version reads; not by creation, nor by adoption, nor by office, but by nature, being the only begotten of the Father, having the same nature and perfections with him: yet learned he obedience; not to his parents, or civil magistrates, though that is true; nor merely to the precepts of the law, which he did; but unto death: through sufferings he became obedient to death, even the death of the cross: and this he learnt; not that he was ignorant of the nature of it; nor was he destitute of an obedient disposition to it; but the meaning is, he had an experience of it, and effected it; and which was voluntary, and done in our room and stead; and is the rule and the measure of our righteousness before God: and this he learned, by the things which he suffered; from men, from devils, and from the justice of God. Christ's sonship did not exempt him from obedience and sufferings; this shows the dignity of Christ's person, that he is the Son of God, not as Mediator, for as such he is a servant; and it would be no wonder that he should learn obedience as a servant; and this shows also the great humility and condescension of Christ in obeying and suffering for us; though so great a person; and likewise the vile nature of sin, and the strictness of divine justice: and we may learn from hence, not to expect to be exempted from sufferings on account of sonship; nor to conclude we are not sons, because we suffer; and that afflictions are instructive, and by them experience is learned.

Verse 9

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.

Verse 10

Called of God an high priest, after the order of Melchisedec. , according to what is said of him, Psa 110:4 there is a resemblance between Melchizedek and Christ; many things that are said of the one, agree with the other: there is a likeness in Melchizedek to Christ; in his person, and what is said of him, that he was without father and mother; and in his office as a priest, and in the manner of his instalment into it; and in the antiquity, dignity, and perpetuity of it: and this is repeated for the further confirmation of Christ's priesthood, and is a conclusion of the truth of it from sufficient evidence: this does not so much design the constitution of Christ as priest, nor the call of him to that office, as the denomination or surnaming of him a priest of Melchizedek's order, because of the agreement between them; and contains a reason of Christ's being the author of eternal salvation, because he is a priest for ever; and prevents any objections against Christ's priesthood, and opens a way to discourse more largely concerning it. there is a resemblance between Melchizedek and Christ; many things that are said of the one, agree with the other: there is a likeness in Melchizedek to Christ; in his person, and what is said of him, that he was without father and mother; and in his office as a priest, and in the manner of his instalment into it; and in the antiquity, dignity, and perpetuity of it: and this is repeated for the further confirmation of Christ's priesthood, and is a conclusion of the truth of it from sufficient evidence: this does not so much design the constitution of Christ as priest, nor the call of him to that office, as the denomination or surnaming of him a priest of Melchizedek's order, because of the agreement between them; and contains a reason of Christ's being the author of eternal salvation, because he is a priest for ever; and prevents any objections against Christ's priesthood, and opens a way to discourse more largely concerning it. Hebrews 5:11 heb 5:11 heb 5:11 heb 5:11Of whom we have many things to say,.... Either of Melchizedek, or of Christ, or of his priesthood or of all of these; since the apostle does largely treat of them in the following chapters: he says many things concerning Melchizedek in the seventh chapter, and many things of Christ, and his priesthood, in those that follow; Christ is a large and inexhaustible subject in the Gospel ministry, and what a Gospel minister delights to dwell on; and it is a fund and stock from whence he is furnished with things of the greatest usefulness, and of the utmost importance: and hard to be uttered; as were many things respecting Melchizedek, mentioned in Heb 7:3 and also concerning Christ, and his priesthood: abstruse and difficult things are to be looked into, considered, searched after, and insisted on: the whole Scripture is profitable, and the whole counsel of God is to be declared, and things hard to be explained should be attempted; this is the way to an increase of light and knowledge; though it becomes ministers to consult their own abilities, and the capacity of their hearers, that they do not go beyond them: seeing ye are dull of hearing; this dulness of hearing is thought by some to arise from their afflictions; or from their attachment to the law of Moses; or rather from their sluggishness, indocility, and want of industry; and often times this arises from pride and prejudice, and irreverence of the word of God; and frequently from the deceitfulness of riches, and the cares of this life.

Verse 11

For when for the time ye ought to be teachers,.... These Hebrews had had great advantages; they were not only descended from Abraham, and had the law of Moses, and the writings of the Old Testament, but some of them had enjoyed the ministry of Christ, and however of his apostles; and it was now about thirty years from the day of Pentecost, in which the gifts of the Holy Ghost were bestowed in such an extraordinary manner, and a large number were converted, and a church state settled among them; and therefore considering the length of time, the opportunities and advantages they had enjoyed, it might have been expected, and indeed it is what should have been, that they would have been teachers of others, some in a private, and some in a public way: from whence it may be observed, that to have time for learning, and yet make no proficiency, is an aggravation of dulness; moreover, that men ought to be hearers, and make some good proficiency in hearing, before they are fit to be teachers of others; also, that persons are not only to hear for their own edification, but for the instruction of others, though all hearers are not designed for public teachers; for to be teachers of others, requires a considerable share of knowledge: to which may be added, that the churches of Christ are the proper seminaries of Gospel ministers. But this was so far from being the case of these Hebrews, that the apostle says of them, ye have need that one teach on again which be the first principles of the oracles of God; by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible; and by the "first principles" of them are intended, either the first promises in them, concerning the Messiah; or the institutions, rites, and ceremonies of the law, which are sometimes called elements, Gal 4:3 where the same word is used as here; and which were the alphabet and rudiments of the Gospel to the Jews: or else the apostle designs the plain doctrines of the Gospel, which were at first preached unto them, in which they needed to be again instructed, as they were at first; so that instead of going forward, they had rather gone back: and are become such as have need of milk; of the types, shadows, and figures of the law, which were suited to the infant state of the church, who by sensible objects were directed to the view of Gospel grace; or of the plain and easier parts of the Gospel, comparable to milk for their purity, sweetness, nourishing nature, and being easy of digestion: and not of strong meat: such as the deep things of God, the mysteries of the Gospel; those which are more hard to he understood, received, and digested; such as the doctrines of the Trinity, of God's everlasting love, of eternal election and reprobation, of the person of Christ, the abrogation of the law, &c.

Verse 12

For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel: is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousness; and of revealing the righteousness of Christ unto him; and of working faith in him to lay hold upon it; and of discovering the agreement there is between the righteousness of Christ, and the justice of God; and of teaching men to live soberly, righteously, and godly: and such are unskilful in it, who either have no knowledge of the doctrine of justification; of the matter of it, Christ's righteousness; of the form of it, by imputation; and of the date of it, before faith: or have a very confused notion of it, joining their own works with Christ's righteousness, for justification, as many judaizing professors did; or who, if they have a notional knowledge of it, have no practical concern in it; do not believe with the heart unto righteousness; have not the experience, sweetness, and power of this doctrine upon them; and do not live lives agreeable to it: for he is a babe. This word is used sometimes by way of commendation, and is expressive of some good characters of the saints; such as harmlessness and inoffensiveness, humility, and meekness, a desire after the sincere milk of the word, freedom from rancour and malice, hypocrisy and guile; but here it is used by way of reproach, and denotes levity and inconstancy, ignorance and non-proficiency, want of digestion of strong meat, and incapacity to take care of themselves, as standing in need of tutors and governors.

Verse 13

But strong meat belongeth to them that are of full age,.... Or perfect; see Co1 2:6. This does not intend a perfection of justification; for though some have a greater degree of faith than others, and a clearer discovery of their justification, yet babes in Christ are as perfectly justified as more grown and experienced believers; nor a perfection of sanctification, for there is no perfection of holiness but in Christ; and though the work of sanctification may be in greater perfection in one saint than in another, yet all are imperfect in this life; and as to a perfection of parts, babes have this as well as adult persons: but it designs a perfection of knowledge; for though none are entirely perfect, yet some have arrived to a greater degree of the knowledge of Gospel mysteries than others, and to these the strong meat of the Gospel belongs; they are capable of understanding the more mysterious parts of the Gospel; of searching into the deep things of God; and of receiving and digesting the more sublime truths of the Christian religion: even those who by reason of use, have their senses exercised to discern both good and evil; that is, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Son; hearing the voice of Christ; savouring or smelling a sweet odour in the things of God, and Christ; tasting that the Lord is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the church, and between law and Gospel, so between the doctrines of Christ, and the doctrines of men; who find they differ: the doctrines of Christ such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be pernicious, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience. Next: Hebrews Chapter 6

Introduction

In this chapter the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestly office in general (Heb 5:1-3). II. The proper and regular call there must be to this office (Heb 5:4-6). III. The requisite qualifications for the work (Heb 5:7-9). IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec (Heb 5:6, Heb 5:7, Heb 5:10). V. He reproves the Hebrews, that they had not made those improvements in knowledge which might have made them capable of looking into the more abstruse and mysterious parts of scripture (Heb 5:11-14).

Verse 1

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.

Verse 10

Here the apostle returns to what he had in Heb 5:6 cited out of Psa 110:1-7, concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here, I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. 7. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness. II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them. III. He insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, Heb 5:12. Here observe, 1. What proficiency might have been reasonably expected from these Hebrews - that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves. 2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, etc. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding. IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (Heb 5:12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa 28:10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, Heb 5:14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion - milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.

Verse 1

5:1-10 This section addresses the appointment of the Son of God as a superior High Priest. The focal text is Ps 110:4, which reveals God’s oath that the Son would be a priest forever in the order of Melchizedek.

5:1 Every high priest: This phrase introduces requirements for high priests in general. • a man: The high priest was one of the people, so Jesus had to become human (see 2:17-18). • A second requirement for high priests was that they would represent other people by offering sacrifices on their behalf (7:25-28). Only the high priest could offer the sacrifice on the Day of Atonement (Exod 29; Lev 16:1-25).

Verse 2

5:2 A high priest was able to deal gently with those who sin because he himself was subject to the same weaknesses, i.e., he was sinful (5:3; cp. 4:15).

Verse 3

5:3 On the Day of Atonement the high priest was required to offer sacrifices for himself and his household prior to offering sacrifices for the people (Lev 16:11).

Verse 4

5:4 The role of high priest is by God’s appointment rather than human enlistment (see Exod 28:1; Lev 8:1-12; Num 16:1-26).

Verse 5

5:5-6 The author brings Pss 2:7 and 110:4 together based on shared language—both passages have God speaking to his Son. The exalted Son, who came to earth as a human (Heb 1–2), is the one God has appointed to a unique high priesthood.

Verse 7

5:7-10 Jesus’ suffering was a foundation for his superior priesthood. The Son’s humiliation and suffering preceded his exaltation (2:9; Phil 2:5-11).

5:7 The phrase with a loud cry and tears is probably an allusion to Christ’s suffering in the Garden (see Matt 26:36-46; Mark 14:32-42; Luke 22:40-46). God heard his prayers in the sense of affirming his righteousness and suitability for his role as high priest. Jesus’ faithful devotion is being presented as an example for the readers (cp. Heb 12:2-3).

Verse 8

5:8 he learned obedience from the things he suffered: Jesus was not disobedient before his suffering, but he walked his path of human experience—all the way to his death on the cross—in complete submission to the Father’s will. We are expected to travel the same path (12:1-11).

Verse 9

5:9 God qualified him as a perfect High Priest: As used in Hebrews, perfect means “complete” or “mature” (see 2:10; 5:14; 7:11; 9:9-11). Jesus, through his sufferings, was qualified to be the source of eternal salvation for all those who obey him. • High Priest is not in the Greek text, but it is implied. • As the Son obeyed the Father (5:8), submitting completely to the Father’s will, so those who come to him for salvation must obey him.

Verse 10

5:10 a High Priest in the order of Melchizedek: See 7:1-28.

Verse 11

5:11–6:20 After beginning to discuss Jesus’ appointment as High Priest (5:1-10), the author confronts his audience with a series of exhortations (5:11–6:20). Such a shift in a sermon or discourse was meant to focus the hearers’ attention.

5:11–6:3 This exhortation deals with the recipients’ spiritual lethargy.

5:11 spiritually dull: The Greek term means “sluggish, dimwitted, negligent, lazy.”

Verse 12

5:12 Their lack of spiritual vitality was especially shocking since they had been believers so long: They ought to have been spiritual leaders who were teaching others from their wealth of knowledge and Christian experience. • the basic things: The most rudimentary aspects of the Christian faith (see 6:1-3). • The imagery of milk and solid food (or meat) was used to distinguish basic from advanced education, and immature from mature students.

Verse 14

5:14 Being able to recognize the difference between right and wrong is a defining characteristic of spiritual maturity.

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Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Introduction

Verse 1

Verse 10

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 7

Verse 8

Verse 9

Verse 10