Hebrews 5

“THE EPISTLE TO THE HEBREWS”

Chapter Five

How Jesus is superior to prophets, angels, and Moses has been discussed. Now comes Jesus’ superiority to Aaron as High Priest. Qualities necessary to be high priest are reviewed, ably met by Jesus (Hebrews 5:1-10). Before proceeding further, the author finds it necessary to extend the fourth warning, this one against dullness due to spiritual immaturity (Hebrews 5:11-14).

POINTS TO PONDER

• How Jesus qualifies to be our High Priest

• Signs of being dull of hearing (spiritually)

REVIEW

1. What are the main points of this chapter?- Christ’ s qualifications as High Priest - Hebrews 5:1-10- A warning against dullness - Hebrews 5:11-14

2. What qualifications are necessary to serve as high priest? (Hebrews 5:1; Hebrews 5:4)- Taken from among men, called by God

3. What duties are performed by the high priest? (Hebrews 5:1-3)- To offer sacrifices for sin, to have compassion on the ignorant and straying

4. Who chose Jesus Christ to become High Priest? (Hebrews 5:5-6; Hebrews 5:10)- God, as was prophesied in Psalms 2:7 and Psalms 110:4

5. In the flesh, what did Jesus experience? What did He learn? (Hebrews 5:7-8)- Vehement cries and tears, godly fear, things which He suffered; obedience

6. What did Jesus become through such suffering? For whom? (Hebrews 5:9)- The author of eternal salvation; to all who obey Him

7. What made the author’ s subject difficult to continue and explain? (Hebrews 5:11)- His readers’ dullness of hearing

8. What should his readers been capable of at that time? (12)- Able to teach others

9. What did they need instead? Why? (Hebrews 5:12-13)- Milk and solid food; they were unskilled in the word of righteousness

10. Who is capable of handling the “meat” of the Word? (Hebrews 5:14)- Those of full age

• Who by reason of use have their senses exercised to discern good and evil HEBREWS CHAPTER FIVE.The Superiority of Christ’s Priesthood.SUMMARY.–The Office of a High Priest. High Priests Chosen of God. Christ a Priest of the Order of Melchizedec. He Learned Obedience Through Suffering. The Need of Learning the Deeper Truths of the Gospel. 1-3. Every high priest taken from among men. Such as Aaron and all the high priests of Israel. Is ordained for men. He is appointed to officiate in holy things and to intercede in behalf of his fellow-men. God did not need the high priest, but men needed him.

That he may offer both gifts and sacrifices. “Gifts” were strictly bloodless offerings, while “sacrifices” required the life of the victim. These were offered in behalf of men, either by the high priest in person, or under his direction. 2. Who can have compassion, etc.It is needful that the high priest be one in sympathy with men, because he has experienced in person the common infirmities of the race. Otherwise, how could he be a merciful high priest touched by the infirmities of men? 3. And by reason hereof. Of his own infirmity, in that he was of men.

Ought, as for the people, so also for himself. As one of a sinful race he needed to approach God in his own behalf, as well as in behalf of men. He offered “atonement for his own sins and for the sins of the people.” This was shown forth in the very garments he wore when he offered the national atonement once a year. On the shoulder of the ephod were two onyx stones, on which were engraved the names of the twelve sons of Jacob, the representatives of all the tribes of Israel, of Levi the priestly tribe as well as the others. As he stood before the mercy-seat interceding, he bore all these names before the Lord. 4-6. And no man taketh this honor unto himself. He must be called to it by God. Aaron was so appointed. See Exodus 28:1 Leviticus 8:2 . 5. So also Christ glorified not himself.

Did not take the office of himself, but God called him to his priesthood. The time is pointed out when he was so called. It was when God said, Thou art my son, to-day have I begotten thee. This refers to when Christ was begotten from the dead, the first-born of the new creation. See Ephesians 1:20-23 . At this time he entered fully, at the call of God, upon his high priesthood in behalf of men. 6.

A priest forever after the order of Melchisedec. Christ’s priesthood continues while time endures. He is not of the order of Aaron, but of Melchizedek, a king as well as a priest. See Genesis 14:18 Genesis 14:19 . For a fuller discussion of the priesthood of Melchizedek, see notes on chapter 7:1-10. 7-10. Who in the days of his flesh. Christ, while on earth, is referred to. When he had offered up prayers, etc. A particular time when these earnest supplications were offered is pointed out. The agony of Gethsemane is meant.

It was then that he said, “If it is possible, let this cup pass from me.” Even there he was heard. For an angel descended to strengthen him. Feared. Reverenced the Father in humble submission. A pious fear is meant. 8. He learned obedience.

He claimed no special exemptions because he was the Son, but learned and taught obedience in the supremest test that the world ever saw. He learned obedience experimentally. 9. Being made perfect. Fitted in all points to be our high priest by his suffering; made, not a perfect man, for he was that already, but a perfect high priest. He became the author. Was able to offer the gospel to all nations, and thus to save all them that obey him.

He does not save men in disobedience. 10. Called of God an high priest. When he had suffered he was called of God an high priest, or entered upon his priesthood. Order of Melchisedec. See notes on verse 6 and chapter 7:1-10. 11-14. Of whom we have many things to say. Of Christ in his priesthood. Hard to be uttered. Hard to be expressed so that you will understand. The priesthood of Christ, after the order of Melchizedek, opens up some difficult questions.

Seeing ye are dull of hearing. Of slow understanding. 12. When ye ought to be teachers. You have been disciples long enough to be able to teach others, but still need some one to teach you first principles. See notes on Hebrews 6:1-2. Oracles of God.

God’s word. 13. Every one that useth milk, etc. Those who only understand the A B C’s of Christianity are only babes in Christ, like the babes whose food is milk. Such an one cannot handle the word of righteousness skillfully. 14. Strong meat belongeth to them that are of full age. When one has reached manhood we do not expect him to live on the food of babes.

So a church member, as time goes on, ought to feed on strong meat, the higher teaching of religion. There should be growth in knowledge. Their senses exercised. The reference here is to the faculties of the soul. A Christian ought to study, to gain a thorough knowledge of the Scriptures and especially of the New Testament, to become able to teach others, and to explain the higher principles of our religion. In addition he ought to be able to discern the moral character of the environments of life, to know not only what to accept and what to reject, but how to warn his less instructed brethren. Hebrews 5 Verse 1

1. כבלגבם�לוםןע, “being taken,” or “chosen as he is” (comp. Exodus 28:1). The writer now enters on his proof that in order to fit Him for the functions of a High Priest for men it was necessary that Christ should become Man. He has already called attention to the subject in a marked manner in Hebrews 2:17, Hebrews 3:1, Hebrews 4:14-15. ὑנὲס ἀםטס‏נשם ךבט�ףפבפבי. “Is appointed on men’ s behalf.” פὰ נסὸע פὸם טו�ם, Hebrews 2:17. It is his part to act as man’ s representative in the performance of the duties of worship and sacrifice. הῶס� פו ךבὶ טץף�בע. We have the same phrase in Hebrews 8:3, Hebrews 9:9. In O. T. usage no distinction is maintained between “ gifts” and “ sacrifices,” for in Genesis 4:4, Leviticus 1:2-3, “ gifts” is used for animal sacrifices; and in Genesis 4:3; Genesis 4:5, “ sacrifices” is used (as in Hebrews 11:4) for bloodless gifts. When, however, the words are used together the distinction between them is that which holds in classical Greek, where טץף�בי is never used except to mean “ slain beasts.” The word נסןףצ�סוים is generally applied to expiatory sacrifices, and though “ gifts” in the strict sense— e.g. “ freewill offerings” and “ meat offerings” (the Corban and the Minchah)— were not expiatory, yet the “ gift” of incense offered by the High Priest on the Day of Atonement had some expiatory significance. ὑנὲס ἁלבספיῶם. To make atonement for sins (Hebrews 2:17). Verses 1-3 1– 3. [1] FOR Verses 1-14 CH. 5. TWO FOR HIGH : [1] FOR (1– 3); [2] A SPECIAL CALL (4– 10). DULNESS OF THE HEBREWS (11– 14) Verse 2
2. לופסיןנבטוῖם, “deal gently with.” The word means properly “ to shew moderate emotions.” All men are liable to emotions and passions (נ�טח). The Stoics held that these should be absolutely crushed and that “ apathy” (ἀנ�טויב) was the only fit condition for a Philosopher. The Peripatetics on the other hand— the school of Aristotle— held that the philosopher should not aim at apathy, because no man can be absolutely passionless without doing extreme violence to nature; but that he should acquire metriopathy (פὸם ףןצὸם לὴ וἶםבי לὲם ἀנבטῆ, לופסיןנבטῆ ה�, Diog. Laert.), that is a spirit of “ moderated emotion” and self-control. The word is found both in Philo and Josephus. In common usage it meant “ moderate compassion” ; since the Stoics held “ pity” to be not only a weakness but a vice.

The Stoic apathywould have utterly disqualified any one for true Priesthood. Our Lord yielded to human emotions such as pity, sorrow, and just anger; and that He did so and could do so, “ yet without sin,” is expressly recorded for our instruction. פןῖע ἀדםןןῦףים ךבὶ נכבםשל�םןיע, “with the ignorant (Luke 23:34) and erring” (1 Peter 2:25). Highhanded sinners, willing sinners, those who, in the Hebrew phrase, sin “ with upraised hand” (Numbers 15:30; Deuteronomy 17:12), cannot always be treated with compassionate tenderness (Hebrews 10:26); but the ignorant and the erring (1 Timothy 1:13)— those who sin “ inadvertently,” “ involuntarily,” “ through human frailty” (Leviticus 4:2; Leviticus 4:13, &c.)— and even those who under sudden stress of passion and temptation sin wilfully (Leviticus 5:1; Leviticus 19:20-22)— need pity, and Christ’ s prayer on the cross was for those “ who know not what they do.” No untempted Angel, no Being removed from the possibility of such falls, could have had the personal sympathy which is an indispensable requisite for perfect Priesthood. נוס�ךויפבי ἀףט�םויבם. Comp. Theocr. Idyll. XXIII. 14 ὕגסים נוסיךו�לוםןע. Moral weakness is part of the very nature which he wears, and which makes him bear reasonably with those who are like himself. The same phrase (נוס�ךוילבי with an accusative) occurs in Acts 28:20 (פὴם ἅכץףים פב‎פחם נוס�ךוילבי). Verse 3 3. היʼ בὐפ�ם, i.e. because of this moral weakness. ὀצו�כוי. He is bound not merely as a legal duty, but as a moral necessity. ךבὶ נוסὶἑבץפןῦ. The Law assumed that this would be necessary for every High Priest (Leviticus 4:3-12); for “ under the gorgeous robes of office there were still the galling chains of flesh.” Kay. In the High Priest’ s prayer of intercession he said, “ Oh do thou expiate the misdeeds, the crimes, and the sins, wherewith I have done evil, and have sinned before Thee, I and my house!” Until he had thus made atonement for himself, he was regarded as guilty, and so could not offer any atonement for others who were guilty (Leviticus 4:3; Leviticus 9:7; Leviticus 16:6, and comp. Hebrews 7:27). נסןףצ�סוים נוסὶἁלבספיῶם. The word “ offer” may be used absolutely for “ to offer sacrifices” (Luke 5:14); but the words “ for sins” are often an equivalent for “ sin-offerings” (see Hebrews 10:6; Leviticus 6:23; Numbers 8:8, &c.). Verse 4 4. פὴם פיל�ם, i.e. this honourable office. We have here the second qualification for Priesthood. A man’ s own caprice must not be the reason for his ordination. He must be conscious of a Divine call. ἀככὰ ךבכן‎לוםןע ὑנὸ פןῦ טוןῦ, “but on being called by God,” or “when he is called by God.” Great stress is laid on this point in Scripture (Exodus 28:1). Any “ stranger that cometh nigh”— i.e. that intruded unbidden into the Priesthood— was to be put to death (Numbers 3:10). The fate of Koran and his company (Numbers 16:40), and of Uzziah, king though he was (2 Chronicles 26:18-21), served as a terrible warning, and it was recorded as a special aggravation of Jeroboam’ s impiety that “ he made priests of the lowest of the people, which were not of the sons of Levi” (1 Kings 12:31). In one of the Jewish Midrashim, Moses says to Korah “ if Aaron, my brother, had taken upon himself the priesthood, ye would be excusable for murmuring against him; but God gave it to him.” Some have supposed that the writer here reflects obliquely upon the High Priests of that day— alien Sadducees, not descended from Aaron (Jos. Antt. xx. 10), who had been introduced into the Priesthood from Babylonian families by Herod the Great, and who kept the highest office, with frequent changes, as a sort of appanage of their own families— the Boethusim, the Kantheras, the Kamhits, the Beni-Hanan. For the characteristics of these Priests, who completely degraded the dignity in the eyes of the people, see my Life of Christ, II. 330, 342.

In the energetic maledictions pronounced upon them in more than one passage of the Talmud, they are taunted with not being true sons of Aaron. But it is unlikely that the writer should make this oblique allusion. He was an Alexandrian; he was not writing to the Hebrews of Jerusalem; and these High Priests had been in possession of the office for more than half a century. ךבט‏ףנוס ךבὶἈבס‏ם, “exactly as even Aaron was” (Numbers 16-18). The true Priest must be a Divinely-appointed Aaron, not a self-constituted Korah. Verses 4-10 4– 10. [2] A SPECIAL CALL Verse 5 5. ןὕפשע ךבὶὁ ׳סיףפ�ע. “So even the Christ.” Jesus, the Messiah, the true Anointed Priest, possessed both these qualifications. ןὐק ἑבץפὸם ἐה�מבףום. He has already called the High Priesthood “ an honour,” but of Christ’ s Priesthood he uses a still stronger word “ glory” (Hebrews 2:9; John 12:28; John 13:31). דוםחטῆםבי. The inf. of consequence. Comp. Colossians 4:6, ὁ כ�דןע … ἠספץל�םןע, וἰה�םבי ך.פ.כ. ἀככʼ ὁ כבכ�ףבע נסὸע בὐפ�ם. God glorified Him, and the writer again offers the admitted Messianic Prophecies of Psa 2:7; Psalms 110:4, as a sufficient illustration of this. The fact of His Sonship demonstrates that His call to the Priesthood was a call of God. “ Jesus said, If I honour myself, my honour is nothing; it is my Father that honoureth me, of whom ye say that He is your God,” John 8:54. Verse 6 6. ἐם ἑפ�סῳ. The phrase is adverbial—“ elsewhere.” There is no need to understand פ�נῳ. The quotation is from Psalms 110:4. This Psalm was so universally accepted as Messianic that the Targum of Jonathan paraphrases the first verse of it “ The Lord said to His Word.” ךבפὰ פὴם פ�מים, עַל־רּבְרָתִי, “according to the style of.” Comp. Hebrews 7:15, “ after the likeness (ὁלןי�פחפב) of Melchisedek.” ´וכקיףוה�ך. The writer here with consummate literary skill introduces the name Melchisedek, to prepare incidentally for the long argument which is to follow in chapter 7.; just as he twice introduces the idea of High Priesthood (Hebrews 2:17, Hebrews 3:1) before directly dealing with it. The reason why the Psalmist had spoken of his ideal Theocratic king as a Priest after the order of Melchisedek, and not after the order of Aaron, lies in the words “ for ever,” as subsequently explained. In Zechariah 4:14, the Jews explained “ the two Anointed ones (sons of oil) who stand by the Lord of the whole earth” to be Aaron and Messiah, and, from Psalms 110:4, they agreed that Messiah was the nearer to God. Verse 7 7. ὅע, i.e. the Christ. פῆע ףבסך�ע. The word “flesh” is here used for His Humanity regarded on the side of its weakness and humiliation. Comp. Hebrews 2:14. בὐפןῦ. Here, as elsewhere, some editions read בὑפןῦ, but according to Bleek and Buttmann בὑפןῦ is never used in the N. T. for ἑבץפןῦ. Winer (p. 189) thinks otherwise. הו�ףויע פו ךבὶἱךופחס�בע. The idiosyncrasy of the writer, and perhaps his Alexandrian training, which familiarised him with the style of Philo, made him fond of these sonorous amplifications or full expressions. ִו�ףויע, rendered “ prayers” in the A. V., is rather “ supplications,” i.e. “ special prayers” for the supply of needs. Ἱךופחס�בעrendered “ entreaties” (which is joined with it in Job 41:3, comp. 2Ma 9:18), properly meant olive-boughs held forth to entreat protection. Thus the first word refers to the suppliant, the second implies an approach (ἱךם�ןלבי) to God. The “supplications and entreaties” referred to are doubtless those in the Agony at Gethsemane (Luke 22:39-46), though there may be a reference to the Cross, and some have even supposed that there is an allusion to Psalms 22, 116. See Mark 14:36; John 12:27; Matthew 26:38-42. ף‏זוים ἐך טבם�פןץ. Comp. John 12:27, ףῶף�ם לו ἐך פῆע ὥסבע פב‎פחע. The “ death” referred to is not bodily death, but deadly anguish. Or if we understand it of death it means the final triumph of death, whereas Christ’ s death was the defeat of death. לופὰ ךסבץדῆע ἰףקץסᾶע ךבὶ הבךס‎שם. Though these are not directly mentioned in the scene at Gethsemane they are implied. See John 11:35; John 12:27;Matthew 26:39; Matthew 26:42; Matthew 26:44; Matthew 26:53; Mark 14:36; Luke 19:41. וἰףבךןץףטו�ע. “Being heard” or “ hearkened to,” Luke 22:43; John 12:28 (comp. Psalms 22:21; Psalms 22:24). ἀנὸ פῆע וὐכבגו�בע. “From his godly fear,” or “ because of his reverential awe.” The phrase has been explained in different ways. The old Latin renders “exauditus a metu,” and some Latin Fathers and later interpreters explain it to mean “ having been freed from the fear of death.” The Greek might perhaps be made to bear this sense, though the mild word used for “ fear” is not in favour of it; but the rendering given above, meaning that His prayer was heard because of His awful submission (pro suג reverentiג, Vulg.), is the sense in which the words are taken by all the Greek Fathers. Ἀנὸ may certainly mean “ because of” as in Luke 19:3, “ He could not because of (ἀנὸ) the crowd” ; Luke 24:41, “ disbelieving because of (ἀנὸ) their joy” (comp. John 21:6; Acts 22:11, &c.). The word rendered “ feared” is וὐכ�גויב which means “ reverent fear,” or “ reasonable shrinking,” as opposed to terror and cowardice. The Stoics said that the wise man could thus cautiously shrink (וὐכבגוῖףטבי), but never actually be afraid (צןגוῖףטבי). Other attempts to explain away the passage arise from the Apollinarian tendency to deny Christ’ s perfect manhood: but He was “ perfectly man” as well as “ truly God.” He was not indeed “ saved from death,” because He had only prayed that “ the cup might pass from Him” if such were His Father’ s will (Hebrews 10:7); but he was “ saved out of (ἐך) death” by being immediately strengthened by the Angel of the Agony and by being raised on the third day, so that “ He saw no corruption.” For the word וὐכ�גויב, “ piety” or “ reverent awe,” see Hebrews 12:28. Verse 8 8. ךב�נוס ὢם ץἱ�ע. “Son though He was,” so that it might have been thought that there would be no need for the great sacrifice; no need for His learning obedience from suffering. ἔלבטום … פὴם ὑנבךן�ם. “He learnt His obedience.” The stress is not on His “learning” (of course as a man), but the whole expression is taken together, “ He learnt from the things which He suffered” ; in other words “ He bowed to the experience of absolute submission.” “ The things which He suffered” refer not only to the Agony and the Cross, but to the whole of the Saviour’ s life. Some of the Fathers stumbled at this expression. Theodoret calls it hyperbolical; St Chrysostom is surprised at it; Theophylact goes so far as to say that here Paul (for he accepts the traditional authorship) “ for the benefit of his hearers used such accommodation (ןἰךןםןל�בם) as obviously to say some unreasonable things.” All such remarks would have been obviated if these fathers had borne in mind that, as St Paul says, Christ “ counted not equality with God a thing at which to grasp” (Philippians 2:6). Meanwhile passages like these, of which there are several in this Epistle, are valuable as proving how completely the co-equal and co-eternal Son “ emptied Himself of His glory.” Against the irreverent reverence of the Apollinarian heresy (which denied Christ’ s perfect manhood) and the Monothelite heresy (which denied His possession of a human will), this passage and the earlier chapters of St Luke are the best bulwark. The human soul of Christ’ s perfect manhood “ learned” just as His human body grew (Luke 2:52). On this learning of “ obedience” see Isaiah 50:5, “ I was not rebellious.” Philippians 2:8, “ being found in fashion as a man he became obedient (ὑנ�ךןןע) unto death.” ἔנבטום. The paronomasia “ he learnt (ἔלבטום) from what He suffered (ἔנבטום)” is one of the commonest in Greek literature, and originated the proverb לבט�לבפב נבט�לבפב. For other specimens of this play of sound see Luke 21:11, כילןὶ … כןילן�; Acts 17:25, זשὴם ךבὶ נםן�ם; Romans 1:29; Romans 1:31, צט�םןץ, צ�םןץ … ἀףץם�פןץע, ἀףץםט�פןץע. For the use of paronomasia in St Paul see my Life of St Paul, I. 628. Verse 9 9. פוכוישטו�ע. Having been brought to the goal and consummation in the glory which followed this mediatorial work. See Hebrews 2:10, and comp. Luke 13:32, “ the third day I shall be perfected.” בἴפיןע. “The cause.” ףשפחס�בע בἰשם�ןץ. It is remarkable that the epithet בἰ‏םיןע is here alone applied to the substantive “ salvation.” ὑנבךן‎ןץףים … ףשפחס�בע. In an author so polished and rhetorical there seems to be an intentional force and beauty in the repetition in this verse of the two leading words in the last. Christ prayed to God who was able to “save” Him out of death, and He became the cause of “ eternal salvation” from final death; Christ learnt “obedience” by His life of self-sacrifice, and He became a Saviour to them that “obey” Him. Verse 10 10. נסןףבדןסוץטו�ע, “saluted” or “ addressed by God as.” This is the only place in the N. T. where the verb occurs. ךבפὰ פὴם פ�מים ´וכקיףוה�ך. We should here have expected the writer to enter at once on the explanation of this term. But he once more pauses for a solemn exhortation and warning. These pauses, and landing-places (as it were), in his argument cannot be regarded as mere digressions. There is nothing that they less resemble than St Paul’ s habit of “ going off at a word,” nor is the writer in the least degree “ hurried aside by the violence of his thoughts.” Commentators who indulge in such criticisms shew an entire lack of the critical sense. There is in this writer a complete absence of all the hurry and impetuosity which characterise the style of St Paul.

His movements are not in the least like those of an eager athlete, but (as I have said) resemble the stately walk of some Oriental Sheykh with all his robes folded around him. He is about to enter on an entirely original and far from obvious argument, which he felt would have great weight in checking the tendency to look back to the rites, the splendours and the memories of Judaism. He therefore stops with the calmest deliberation, and the most wonderful skill, to pave the way for his argument by a powerful mixture of reproach and warning— which assisted the object he had in view, and tended to stimulate the spiritual dulness of his readers. Verse 11 11. ׀וסὶ ןὖ, i.e. about Melchisedek in his typical character. There is no need to render this “ of which matter” or to refer ןὖ to Christ. נןכὺע ἡלῖם ὁ כ�דןע ךבὶ הץףוסל�םוץפןע. “Respecting whom what I have to say is long, and hard of interpretation.” The word ἑסלחםוץ�לוםןע occurs in Hebrews 7:2, and is like הץףם�חפןע in 2 Peter 3:16. דוד�םבפו, “ye are become,” as in Hebrews 5:12, Hebrews 6:12. They were not so sluggish at first, but are become so from indifference and neglect. םשטסן�. Comp. Matthew 13:14-15. ֽשטסὸע “ dull” or “ blunted” is the antithesis to ὀמὺע “ sharp.” פבῖע ἀךןבῖע. The plur. is used because he is addressing many. Ἀךןὴ means “mental hearing.” Thus Philo says ןἶע ὦפב ל�ם ἐףפים ἀךןבὶ הὲ ןὐך ἔםויףים. Verses 11-14 11– 14. THAT HIS READERS WERE SO SLOW IN THEIR Verse 12 12. היὰ פὸם קס�םןם. “On account of the time,” comp. Hebrews 2:9. Scholz wrongly rendered it “ after so long a time.” “ Though you ought, by this time, to be teachers, considering how long a time has elapsed since your conversion.” The passage is important as bearing on the date of the Epistle. קסו�בם ἔקופו ך.פ.כ. “Ye again have need that some one teach you the rudiments of the beginning of the oracles of God.” It is uncertain whether we should read פיםὰ“ that some one teach you,” or פ�םב “ that (one) teach you which are.” The difference in sense is not great, but perhaps the indefinite “ some one” enhances the irony of a severe remark. For the word “ rudiments” see Galatians 4:3; Galatians 4:9. פῶם כןד�שם פןῦ טוןῦ. Here not the O. T. as in Romans 3:2. ד�כבךפןע. So the young students or neophytes in the Rabbinic schools were called thמnokoth “ sucklings.” Philo (De Agric. Opp. I. 301) has this comparison of preliminary studies to milk, as well as St Paul, 1 Corinthians 3:1-2. ףפוסוᾶע פסןצῆע, “solid food.” Verse 13 13. ὁ לופ�קשם ד�כבךפןע, “who feeds on milk.” ἄנויסןע, “inexperienced.” ם�ניןע. This is a frequent metaphor in St Paul, who also contrasts “ babes” (ם�ניןי) with the mature (פ�כויןי), Galatians 4:3; 1 Corinthians 2:6; Ephesians 4:13-14. We are only to be “ babes” in wickedness (1 Corinthians 14:20). כ�דןץ היךביןף‎םחע, i.e. the Scriptures, and especially the Gospel . The Hebrew צְדָקָה has almost the sense of ἀכ�טויב. Verse 14 14. פוכו�שם. The solid food of more advanced instruction pertains to the mature or “ perfect.” היὰ פὴם ἕמים, “because of their habit,” i.e. from being habituated to it. This is the only place in the N. T. where this important word ἕמיע habitus occurs. פὰ בἰףטחפ�סיב, “their spiritual faculties.” It does not occur elsewhere in the N. T. דודץלםבףל�םב, trained or disciplined by spiritual practice. The same phrase occurs in Galen De dignit. pulv. 3. הי�ךסיףים ךבכןῦ פו ךבὶ ךבךןῦ. Lit., “the discrimination of good and evil.” By “ good and evil” is not meant “ right and wrong,” because there is no question here of moral distinctions; but excellence and inferiority in matters of instruction. To the natural man the things of the Spirit are foolishness; it is only the spiritual man who can “ distinguish between things that differ” and so “ discriminate the transcendent” (1 Corinthians 2:14-15; Romans 2:18; Philippians 1:9-10). The phrase “ to know good and evil” is borrowed from Hebrew (Genesis 2:17, &c.), and is used to describe the first dawn of intelligence (Isaiah 7:15-16).

Hebrews 5:1-10

“THE EPISTLE TO THE HEBREWS”

Christ’s Qualifications As High Priest (Hebrews 5:1-10)

1. A recurring theme in this epistle is that of Jesus as our High Priest; He has been described as: a. A “merciful and faithful High Priest” - Hebrews 2:17b. The “High Priest of our confession” - Hebrews 3:1c. A “great High Priest who has passed through the heavens” - Hebrews 4:14d. A High Priest who can “sympathize with our weaknesses” - Hebrews 4:15
2. This is in keeping with the overall purpose of the epistle… a. Which is to show the superiority of Jesus and His new covenant b. We have considered Jesus’ superiority to…

1. Prophets - Hebrews 1:1-32) Angels - Hebrews 1:4 to Hebrews 2:183) Moses - Hebrews 3:1-6…it is only natural that a comparison to Aaron and his priesthood be made

3. The actual comparison with Aaron will follow later, but first there is a need to… a. Review the qualities required in high priests b. Establish that Jesus does indeed qualify as a High Priest – Which is what we find in the text for our study today - Hebrews 5:1-10 [For non-Jewish readers who may be unfamiliar with the role of high priests, this section of Scripture can be enlightening and increase our appreciation of Jesus as our High Priest.

We begin by noticing…]

I. THE IN HIGH PRIESTS (Hebrews 5:1-4) A. DIVINE (Hebrews 5:1; Hebrews 5:4)1. The work of the high priest involves “things pertaining to God” - cf. Hebrews 2:172. He must “offer both gifts and sacrifices for sins” - cf. Hebrews 8:3– Thus only God can rightfully select a high priest, even as God called Aaron - e.g., Exodus 28, 29; Leviticus 8, 9; Numbers 16-18 B. HUMAN (Hebrews 5:1-3)1. A high priest is selected “from among men” 2. This helps to ensure a spirit of “compassion”… a. Toward “those who are ignorant and going astray”

1. Note that the high priest was to make a distinction between sins of ignorance and sins of presumption (rebellion) - Numbers 15:22-312) Sacrifices were to be offered in behalf of the former, but not the latter b. For “he himself is often beset by weakness”
2. A high priest who knew his own weakness would be more likely to be understanding of his brethren
3. It also explains why the high priest in the OT offered sacrifices for his own sins, as well as for the sins of the people - cf. Leviticus 16:11– Thus a high priest would need to be well acquainted with the “human condition” (i.e., the struggle against temptation)

[The parallel between high priests in the OT and Jesus as our High Priest does not hold true in every minute detail (e.g., Hebrews 7:26-27).

But certainly in the most fundamental ways Jesus has the qualities to be our High Priest, as we now consider…]

II. CHRIST’S AS HIGH PRIEST (Hebrews 5:5-8) A. (Hebrews 5:5-6)1. Christ was Divinely called to serve as High Priest, just as Aaron was 2. As evidence of His calling, two Messianic prophecies are offered… a. His position as God’s Son - cf. Psalms 2:7b. His appointment as a priest after the order of Melchizedek

• cf. Psalms 110:4– As God’s Son, sitting and ruling at the right hand of God (cf. Psalms 110:1-3), His calling as a priest is only natural

B. BECAUSE OF HIS OWN (Hebrews 5:7-8)1. While “in the days of His flesh”, Christ… a. “offered prayers and supplications with vehement cries and tears” b. He prayed “to Him who was able to save Him from death” c. He was heard “because of His godly fear” 2. That Jesus would have “godly fear” and offer such prayers provides insight into the extent of His temptations and sufferings in the flesh - cf. also Hebrews 2:18; Hebrews 4:153. Even though He was God’s Son, by the things which He suffered “He learned obedience” - what does this mean? a. Certainly He knew obedience as the Son of God b. Perhaps it means He came to know what obedience involved as one “in the flesh” (i.e., the challenge of obedience in the midst of suffering, temptations, etc.) – Through His suffering, Jesus certainly understands the “human condition” which qualifies Him to serve as High Priest

[Qualified by virtue of His calling and His compassion to be a High Priest, what kind of High Priest is Jesus? The next two verses introduce two themes that will be developed much further later on…]

III. CHRIST’S CALLING AS OUR HIGH PRIEST (Hebrews 5:9-10) A. “THE AUTHOR OF ETERNAL " (Hebrews 5:9)1. “Perfected” by virtue of His sufferings “in the flesh”, He has become the “author” of eternal salvation a. The word “author” comes from aitio, meaning literally, “cause” b. Later, we will see how Christ is the “cause” of our salvation - cf. Hebrews 7:24-272. But for now, note that He is the cause of salvation for “all those who obey Him"a. Is obedience necessary for salvation? Consider these verses:

1. Jesus will bring vengeance on those who have not obeyed the gospel - 2 Thessalonians 1:7-9; cf. 1 Peter 4:17-182) Paul sought to bring about the “obedience to the faith"among all the nations - Romans 1:5; Romans 16:25-26a) But not all had obeyed the gospel - Romans 10:16b) Yet he was grateful for those who had - Romans 6:17-183) Those who have obeyed the truth have purified their souls - 1 Peter 1:22b. If obedience is necessary for salvation, are we then saved by works?
2. Not if by “works” you mean “meritorious works” (works by which we EARN salvation)
3. But if you mean by “works” the “works of God” (works by which we RECEIVE God’s unmerited gift of salvation) which God has ordained, then yes! a) E.g., believing in Christ is a “work of God” - John 6:28-29b) Since repentance and baptism are likewise enjoined by God, they too would be “works of God” that we must obey in order to receive salvation - e.g., Acts 2:38; Acts 10:48– Thus salvation “by grace through faith” does not preclude the necessity of obedience to Christ and His gospel!

B. " TO THE ORDER OF " (Hebrews 5:10)1. Here we begin to learn the distinct nature of Christ’s priesthood 2. As prophesied in Psalms 110:4, the Messiah would be “a priest forever according to the order of Melchizedek” 3. Thus His priesthood would be different from the Aaronic or Levitical priesthood a. Different, but would it be superior? b. Would the difference be enough to persuade them not to forsake Christ? – The difference between the two priesthoods and the superiority of Christ’s over Aaron’s is taken up later in this epistle (cf. Hebrews 7:1-28)

1. The spiritual immaturity of the Hebrew readers will necessitate a temporary digression (cf. Hebrews 5:11 to Hebrews 6:20)

2. But for the moment, the author has established “Christ’s Qualifications As High Priest”… a. He was Divinely appointed b. He is sympathetic because of His own sufferings

3. This makes Jesus suitable as the “author of eternal salvation"a. But don’t forget that He is the author of salvation “to all who obey Him"b. Have you rendered obedience to the gospel of Christ?

• cf. Mark 16:15-16; Acts 2:36-39

Hebrews 5:2

Hebrews 5:2 Hebrews 5:2 ————————– μετριοπαθεινG3356 [G5721] TO δυναμενοςG1410 [G5740] BEING ABLE τοιςG3588 WITH THOSE αγνοουσινG50 [G5723] BEING καιG2532 AND πλανωμενοιςG4105 [G5746] ERRING, επειG1893 SINCE καιG2532 ALSO αυτοςG846 HIMSELF περικειταιG4029 [G5736] IS ασθενειανG769 WITH ; Who: Hebrews 2:18, Hebrews 4:15 have compassion on: or, reasonably bear with ignorant: Numbers 15:22-29, 1 Timothy 1:13 them: Hebrews 12:13, Exodus 32:8, Judges 2:17, Isaiah 30:11 is compassed: Hebrews 7:28, Exodus 32:2-5, Exodus 32:21-24, Numbers 12:1-9, Numbers 20:10-12, Luke 22:32, 2 Corinthians 11:30, 2 Corinthians 12:5, 2 Corinthians 12:9, 2 Corinthians 12:10, Galatians 4:13 Leviticus 4:2 - through Leviticus 16:6 - for himself Ezekiel 45:20 - every one Matthew 9:11 - Why Matthew 9:36 - when Matthew 14:14 - and was Mark 8:2 - compassion Acts 18:14 - bear Romans 8:26 - infirmities 2 Corinthians 11:1 - bear with me a 1 Thessalonians 5:14 - be Hebrews 2:17 - a merciful Hebrews 5:2. ———————- The ignorant means those less informed than the priests who were better aquainted with the matters of the service. (See Leviticus 10:8-11; Deuteronomy 17:8-13; John 11:49-52.) Out of the way denotes those who err in their ways on account of their lack of knowledge. Can have compassion means the same as “being touched” as was explained by the comments on chapter 4:15. Compassed with infirmity means those priests had the same fleshly tendencies as others of the nation. Hebrews 5:2 ——————————————————————————– Have compassion (μετιοπαθεῖν) N.T.o. olxx. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic ἀπάθεια, which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with συνπαθῆσαι (Hebrews 4:5), but signifies to be moderate or tender in judgment toward another’s errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. ——————————————————————————– The ignorant (τοῖςἀγνοοῦσι) Comp. ἀγνοημάτων ignorances, Hebrews 9:7, and Numbers 15:22-31, where the distinction is drawn between sins of ignorance and sins of presumption.

Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs. ——————————————————————————– For that he himself also is compassed with infirmity (ἐπεὶκαὶαὐτὸςπερίκειταιἀσθένειαν) Sympathy belongs to the high-priestly office, and grows out of the sense of personal infirmity. The verb is graphic: has infirmity lying round him.

Comp. Hebrews 12:1, of the encompassing (περικείμενον) cloud of witnesses. Ἀσθένειαν the moral weakness which makes men capable of sin. This is denied in the case of Christ. See Hebrews 7:28. `Hebrews 5:2 ——————————————————————————– Who can bear gently (metriopathein dunamenos). Present active infinitive of the late verb metriopatheτ (metrios, moderate, pateτ, to feel or suffer). It is a philosophical term used by Aristotle to oppose the apatheia (lack of feeling) of the Stoics. Philo ranks it below apatheia. Josephus (Ant.

XII. 3, 2) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. “If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent” (Dods). ——————————————————————————– With the ignorant (tois agnoousin). Dative case of the articular present active participle of agnoeτ, old verb not to know (Mark 9:32). ——————————————————————————– And erring (kai planτmenois). Present middle participle (dative case) of planaτ. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned “willingly” (hekousiτs, Hebrews 10:26) had no provision in the Levitical system.

For deliberate apostasy (Hebrews 3:12; Hebrews 10:26) no pardon is offered. ——————————————————————————– Is compassed with infirmity (perikeitai astheneian). Present passive indicative of the old verb perikeimai here used transitively as in Acts 28:20 (halusin, chain).

The priest himself has weakness lying around him like a chain. Not so Jesus.

Hebrews 5:3

Hebrews 5:3 Hebrews 5:3 ————————– καιG2532 AND διαG1223 ON ACCOUNT OF ταυτηνG3778 THIS " " οφειλειG3784 [G5719] HE OUGHT, καθωςG2531 EVEN AS περιG4012 FOR τουG3588 THE λαουG2992 PEOPLE, ουτωςG3779 SO καιG2532 ALSO περιG4012 FOR εαυτουG1438 HIMSELF. προσφερεινG4374 [G5721] TO OFFER υπερG5228 FOR αμαρτιωνG266 SINS. Hebrews 5:4 καιG2532 AND ουχG3756 THE εαυτωG1438 TO HIMSELF τιςG5100 ANYONE λαμβανειG2983 [G5719] TAKES τηνG3588 THE τιμηνG5092 HONOUR, αλλαG235 BUT οG3588 HE καλουμενοςG2564 [G5746] BEING CALLED υποG5259 τουG3588 BY θεουG2316 GOD, καθαπερG2509 EVEN AS καιG2532 οG3588 ALSO ααρωνG2 AARON. as: Hebrews 7:27, Hebrews 9:7, Exodus 29:12-19, Leviticus 4:3-12, Leviticus 8:14-21, Leviticus 9:7, Leviticus 16:6, Leviticus 16:15 Leviticus 9:2 - a young Leviticus 9:15 - General Nehemiah 12:30 - themselves 1 Thessalonians 5:14 - be Hebrews 5:3. ———————- This can apply to the high priests under the old law only, since Jesus had no sins to be atoned for. Hebrews 5:3——————————————————————————– He ought (ὀφείλει) It is his duty, growing out of the fact of his own infirmity. Hebrews 5:3 ——————————————————————————– For himself (peri heautou). Note peri three times here (peri tou laou, peri heautou, peri hamartiτn), but in Hebrews 5:1 huper anthrτpτn, huper hamartiτn. In the Koinι this interchange of peri (around) and huper (over) is common (Matthew 26:28).

Hebrews 5:4

Hebrews 5:4 Hebrews 5:4 ————————– καιG2532 AND ουχG3756 THE εαυτωG1438 TO HIMSELF τιςG5100 ANYONE λαμβανειG2983 [G5719] TAKES τηνG3588 THE τιμηνG5092 HONOUR, αλλαG235 BUT οG3588 HE καλουμενοςG2564 [G5746] BEING CALLED υποG5259 τουG3588 BY θεουG2316 GOD, καθαπερG2509 EVEN AS καιG2532 οG3588 ALSO ααρωνG2 AARON. Exodus 28:1, Leviticus 8:2, Numbers 3:3, Numbers 16:5, Numbers 16:7, Numbers 16:10, Numbers 16:35, Numbers 16:40, Numbers 16:46-48, Numbers 17:3-11, Numbers 18:1-5, 1 Chronicles 23:13, 2 Chronicles 26:18, John 3:27 Exodus 28:41 - and consecrate them Exodus 29:9 - the priest’s Exodus 36:2 - in whose Numbers 18:7 - as a service Judges 17:5 - consecrated Ezra 7:5 - chief priest John 5:43 - come John 8:54 - If John 10:1 - He Acts 13:2 - the work Romans 1:1 - called Hebrews 7:5 - who Hebrews 5:4. ———————- The apostle again takes up the points in which the high priests of both systems were similar. Numbers 16, 18 will clearly show that Aaron did not seek the office of high priest. but that he was called into that service by the Lord. Hebrews 5:4 The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God. ——————————————————————————– He that is called (καλούμενος) The A.V. follows T.R., ὁκαλούμενος. The article should be omitted. Rend. but being called by God (he taketh it), as did Aaron. Hebrews 5:4 <>——————————————————————————– <> Taketh the honour unto himself (heautτi lambanei tηn timηn). Dative case of personal interest (heautτi).

The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office. <>

Hebrews 5:5

Hebrews 5:5 Hebrews 5:5 ————————– ουτωςG3779 THUS καιG2532 ALSO οG3588 THE χριστοςG5547 CHRIST ουχG3756 NOT εαυτονG1438 HIMSELF εδοξασενG1392 [G5656] DID GLORIFY γενηθηναιG1096 [G5677] TO BECOME αρχιερεαG749 A HIGH PRIEST; αλλG235 BUT οG3588 HE WHO λαλησαςG2980 [G5660] SAID προςG4314 TO αυτονG846 HIM, υιοςG5207 SON μουG3450 MY ειG1488 [G5748] ART συG4771 THOU, εγωG1473 I σημερονG4594 TODAY γεγεννηκαG1080 [G5758] HAVE σεG4571 THEE. Christ: John 7:18, John 8:54 Thou: Hebrews 1:5, Psalms 2:7, Micah 5:2, John 3:16, Acts 13:33, Romans 8:3 Exodus 29:9 - the priest’s Isaiah 55:5 - he John 1:14 - the only John 3:27 - receive John 5:43 - come John 13:31 - Now Romans 1:4 - the Son Philippians 2:8 - he Hebrews 5:10 - General Hebrews 7:28 - maketh the Hebrews 9:11 - an high priest Hebrews 5:5. ———————- Thou art my Son, etc., was not what made Jesus the High Priest of the Christian Dispensation. It is quoted as an identification of the One who did call Christ into that office. David is the one who wrote the statement by inspiration, and it was written many centuries before Christ was born. Hebrews 5:5 ——————————————————————————– Did not glorify himself to be made high priest Ἐδόξασεν glorified is general, and is more specifically defined by γενηθῆναιἀρχιερέα to be made high priest. ——————————————————————————– But he that said unto him, Thou art my Son, etc. Supply glorified him. He did not glorify himself, but God who styled him “son” glorified him. Thou art my Son is introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. “Christ’s priestly vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son: sonship, christhood, priestliness, inseparably interwoven” (Bruce). Hebrews 5:5 ——————————————————————————- So Christ also (houtτs kai ho Christos). Just as with Aaron.

Jesus had divine appointment as high priest also. ——————————————————————————- To be made (genηthηnai). First aorist passive infinitive of ginomai. ——————————————————————————- High priest (archierea).

Predicate accusative agreeing with heauton (himself) object of edoxasen. ——————————————————————————- But he that spake unto him (all’ ho lalηsas pros auton). Ellipsis of edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalms 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30; John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ’s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16).

Hebrews 5:6

Hebrews 5:6 Hebrews 5:6 ————————– καθωςG2531 EVEN AS καιG2532 ALSO ενG1722 IN ετερωG2087 ANOTHER " PLACE " λεγειG3004 [G5719] HE SAYS, συG4771 THOU “ART” ιερευςG2409 A PRIEST ειςG1519 τονG3588 αιωναG165 FOR EVER καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF . Thou: Hebrews 5:10, Hebrews 6:20, Hebrews 7:3, Hebrews 7:15, Hebrews 7:17, Hebrews 7:21, Psalms 110:4 Melchisedec: Genesis 14:18, Genesis 14:19 John 10:18 - This Romans 1:4 - the Son Hebrews 2:6 - in Hebrews 7:8 - he liveth Hebrews 7:11 - another Hebrews 9:11 - an high priest Hebrews 5:6. ———————- This verse cites another passage in David’s writings (Psalms 110:4) that predicts the priesthood of Jesus, even specifying one of the particulars in which He was to be superior to the Levitical priests (which is another of the points of difference referred to above); being like Melchisedek in that it was not to be changeable as were the Levitical priests. Having been determined upon and predicted of God long before he was born, Jesus could not be accused of usurping the office. Hebrews 5:6 ——————————————————————————– Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in Psalms 110 as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests. ——————————————————————————– According to the order (κατὰτὴντάξιν) According to the rank which Melchisedec held. Almost = like. For Melchisedec see ch. 7. Hebrews 5:6 ———————————————————————————- In another place (en heterτi). That is Psalms 110:4.

It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (hiereus) occurs here which the author uses as synonymous with high priest (archiereus). The point lies in the meaning of the phrase “After the order of Melchizedek” (kata tηn taxin Melchisedek). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (Hebrews 5:10 to Hebrews 7:28).

Hebrews 5:7

Hebrews 5:7 Hebrews 5:7 ————————– οςG3739 WHO ενG1722 IN ταιςG3588 THE ημεραιςG2250 DAYS τηςG3588 σαρκοςG4561 αυτουG846 OF HIS FLESH δεησειςG1162 τεG5037 BOTH καιG2532 AND ικετηριαςG2428 προςG4314 TO τονG3588 HIM WHO “WAS” δυναμενονG1410 [G5740] ABLE σωζεινG4982 [G5721] TO SAVE αυτονG846 HIM εκG1537 FROM θανατουG2288 DEATH, μεταG3326 WITH κραυγηςG2906 CRYING ισχυραςG2478 STRONG καιG2532 AND δακρυωνG1144 TEARS προσενεγκαςG4374 [G5660] HAVING OFFERED, καιG2532 AND εισακουσθειςG1522 [G5685] HAVING BEEN HEARD αποG575 IN τηςG3588 ευλαβειαςG2124 THAT “HE” FEARED the: Hebrews 2:14, John 1:14, Romans 8:3, Galatians 4:4, 1 Timothy 3:16, 1 John 4:3, 2 John 1:7 when: Psalms 22:1-21, Psalms 69:1, Psalms 88:1, Matthew 26:28-44, Mark 14:32-39, Leviticus 2:2, Leviticus 4:4-14, John 17:1 with: Matthew 27:46, Matthew 27:50, Mark 15:34, Mark 15:37 tears: Isaiah 53:3, Isaiah 53:11, John 11:35 unto: Matthew 26:52, Matthew 26:53, Mark 14:36 and: Hebrews 13:20, Psalms 18:19, Psalms 18:20, Psalms 22:21, Psalms 22:24, Psalms 40:1-3, Psalms 69:13-16, Isaiah 49:8, John 11:42, John 17:4, John 17:5 in that he feared: or, for his piety, Hebrews 12:28, Matthew 26:37, Matthew 26:38, Mark 14:33, Mark 14:34, Luke 22:42-44, John 12:27, John 12:28 Genesis 3:15 - thou Genesis 32:24 - wrestled Genesis 32:26 - I will not Exodus 37:29 - incense Leviticus 2:16 - General Leviticus 16:18 - General 1 Samuel 1:10 - prayed 2 Samuel 22:7 - my distress 2 Kings 20:3 - wept sore Esther 8:3 - besought him with tears Job 16:20 - poureth Psalms 6:8 - for Psalms 20:1 - hear Psalms 22:11 - Be not Psalms 31:22 - nevertheless Psalms 34:4 - sought Psalms 39:12 - hold Psalms 40:11 - let thy Psalms 55:4 - terrors Psalms 55:17 - cry Psalms 59:16 - day Psalms 66:19 - General Psalms 69:3 - I am Psalms 77:2 - In the Psalms 86:7 - General Psalms 91:15 - He shall Psalms 102:1 - overwhelmed Psalms 109:26 - Help Psalms 116:3 - sorrows Psalms 120:1 - my distress Psalms 130:1 - Out of Psa 142:2 - I showed Isaiah 38:3 - wept Jeremiah 31:9 - come Ezekiel 46:2 - he shall worship Hosea 12:4 - made Jonah 2:2 - I cried Matthew 26:36 - while Matthew 26:39 - and prayed Matthew 26:42 - the second Mark 1:35 - General Mark 9:24 - with Mark 10:48 - but Mark 14:35 - and fell Luke 6:12 - that Luke 9:28 - into Luke 11:1 - that Luke 22:44 - being John 11:33 - he groaned John 14:31 - that the Acts 16:25 - prayed Romans 12:12 - continuing 2 Corinthians 12:8 - I besought 2 Corinthians 13:4 - he was Galatians 4:19 - of Ephesians 6:18 - supplication Colossians 2:1 - what Colossians 4:12 - always 1 Thessalonians 2:14 - even Hebrews 2:18 - suffered Hebrews 7:25 - he is Hebrews 11:7 - moved with fear James 5:13 - any among Hebrews 5:7. ———————- Days of his flesh means while Jesus lived on the earth before his crucifixion. He often prayed to his Father, but we are not always told what was the subject of the prayers. The one in the garden (Luke 22:41-44) is an instance of supplications with strong crying and tears. Our present verse indicates one subject of His prayers was to be saved from death. This could not mean that when He prayed in the garden he was asking God to shield him from death on the cross. Peter was rebuked for trying to shield his Master from death (Matthew 26:51-54; John:18 10, 11).

But the prayer of our verse received a favorable answer, for it says He was heard. Save is from the Greek word sozo which Thayer defines. “To bring safe forth from.” Jesus was saved from death in the sense that He was brought “safe forth from” the grave, hence the conclusion is established that He prayed for that favor from his Father, intensifying the prayers with the supplications and tears. Hebrews 5:7 ——————————————————————————– He is now to show that Christ was under training for the priesthood, and describes the process of training. ——————————————————————————– Who (ὃς) Nominative to ἔμαθεν learned, Hebrews 5:8, to which all the participles are preparatory. ——————————————————————————– In the days of his flesh (ἐνταῖςἡμέραιςτῆςσαρκὸςαὐτοῦ) During his mortal life. ——————————————————————————– When he had offered up prayers and supplications (δεὴσειςτεκαὶἱκετηρίαςπροσενέγκας) Δεήσεις special, definite requests: ἱκετηρίας, N.T.o , is properly an adjective, pertaining to or fit for suppliants, with ῥάβδους staves or ἐλαίας olive-branches understood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρεινδεήσεις N.T.o. ——————————————————————————– Unto him that was able to save him from death (πρὸςτὸνδυνάμενονσώζειναὐτὸνἐκθανάτου) Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ’s real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren.

He appealed to one who could answer his prayer. The purport of the prayer is not stated.

It is at least suggested by Matthew 26:39. ——————————————————————————– And was heard in that he feared (καὶεἰσακουσεὶςἀπὸτῆςεὐλαβείας) Rend. was heard on account of his godly fear. Ἐυλάβεια only here and Hebrews 12:28. The verb εὐλαβεῖσθαι to act cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold (λαμβάνειν) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father’s will. Ευλάβεια is ascribed to Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this.

He was able to sustain him under the anguish of death, and to give him strength to suffer the Father’s will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard.

Hebrews 5:7 ——————————————————————————– In the days of his flesh (en tais hηmerais tηs sarkos autou). Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. ——————————————————————————– Having offered up (prosenegkas). Second aorist active (-a form) participle of prospherτ (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. ——————————————————————————– Supplications (hiketηrias).

Socrates, Polybius, Job (Job 40:22) combine this word with deηseis (prayers) as here. The older form was hikesia.

The word hiketηrios is an adjective from hiketηs (a suppliant from hikτ, to come to one) and suggests one coming with an olive-branch (elaia). Here only in the N.T. ——————————————————————————– With strong crying and tears (meta kraugηs ischuras kai dakruτn). See Luke 22:44-45. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. ——————————————————————————– To save him from death (sτzein ek thanatou). A reference to the cry of Jesus in Gethsemane (Matthew 26:39). ——————————————————————————– Having been heard for his godly fear (eisakoustheis apo tηs eulabeias). Old word from eulabηs (taking hold well, Luke 2:25 from eu, lambanτ, the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28.

Fine picture of Christ’s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father’s will.

Hebrews 5:8

Hebrews 5:8 Hebrews 5:8 ————————– καιπερG2539 THOUGH ωνG5607 [G5752] BEING υιοςG5207 A SON, εμαθενG3129 [G5627] HE LEARNED, αφG575 FROM ωνG3739 THE THINGS WHICH επαθενG3958 [G5627] τηνG3588 HE , υπακοηνG5218 ; he were: Hebrews 1:5, Hebrews 1:8, Hebrews 3:6 yet: Hebrews 10:5-9, Isaiah 50:5, Isaiah 50:6, Matthew 3:15, John 4:34, John 6:38, John 15:10, Philippians 2:8 Genesis 7:5 - all that Leviticus 8:23 - Moses took Leviticus 16:18 - General Psalms 2:7 - Thou Ezekiel 46:2 - he shall worship Matthew 20:28 - came Matthew 26:42 - the second Mark 10:45 - came Mark 14:36 - nevertheless John 8:29 - for John 11:33 - he groaned John 13:14 - I then John 14:31 - that the 1 Thessalonians 2:14 - even Hebrews 1:2 - spoken Hebrews 2:10 - perfect Hebrews 7:28 - maketh the Hebrews 5:8. ———————- Though he were a Son, Jesus was not excused from undergoing the program his Father planned for him. Jesus learned by practical experience what it means to obey his Father, when the trials of His life led up to his suffering and crucifixion. Hebrews 5:8 ——————————————————————————– Though he were a Son (καίπερὣνυἱὸς) For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with ἔμαθεν learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see Hebrews 5:7), but is not the point of emphasis here. ——————————————————————————– Learned he obedience (ἔμαθεντὴνὑπακοήν) Omit he, since the subject of ἔμαθεν learned is ὃς who, Hebrews 5:7. Jesus did not have to learn to obey, see John 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, “the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice.” This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience was an essential part of his humanity. ——————————————————————————– By the things which he suffered (ἀφ’ ὧνἔπαθεν) Or from the things, etc.

Note the word-play, ἔμαθενἔπαθεν. So Croesus, addressing Cyrus, says, τὰδέμοιπαθήματα, ἐόνταἀχάριστα, μαθήματαγέγονεν, “my sufferings, though painful, have proved to be lessons” (Hdt. i. 207): so Soph.

Trach. 142, μήτ’ ἐκμάθοιςπαθοῦσα “mayst thou not learn by suffering.” Hebrews 5:8 ——————————————————————————– Though he was a Son (kaiper τn huios). Concessive participle with kaiper, regular Greek idiom as in Hebrews 7:5; Hebrews 12:17. ——————————————————————————– Yet learned obedience (emathen hupakoηn). Second aorist active indicative of manthanτ. Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40; Luke 2:52 and with Hebrews 2:10. ——————————————————————————– By the things which he suffered (aph’ hτn epathen). There is a play on the two verbs (emathen—epathen), paronomasia. Second aorist active indicative of paschτ. He always did his Father’s will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us.

Hebrews 5:9

Hebrews 5:9 Hebrews 5:9 ————————– καιG2532 AND τελειωθειςG5048 [G5685] HAVING BEEN εγενετοG1096 [G5633] BECAME τοιςG3588 TO THOSE THAT υπακουουσινG5219 [G5723] OBEY αυτωG846 HIM πασινG3956 ALL, αιτιοςG159 AUTHOR σωτηριαςG4991 OF αιωνιουG166 ETERNAL; being: Hebrews 2:10, Hebrews 11:40, Daniel 9:24, Luke 13:32, John 19:30, *Gr. he became: Hebrews 12:2, Psalms 68:18-20, Isaiah 45:22, Isaiah 49:6, Acts 3:15, *marg. Acts 4:12 eternal: Hebrews 2:3, Hebrews 9:12, Hebrews 9:15, Psalms 45:17, Psalms 51:6, Psalms 51:8, 2 Thessalonians 2:16, 2 Timothy 2:10, 1 John 5:20, Jude 1:21 unto: Hebrews 11:8, Isaiah 50:10, Isaiah 55:3, Zechariah 6:15, Matthew 7:24-27, Matthew 17:5, Acts 5:32, Romans 1:5, Romans 2:8, Romans 6:17, Romans 10:16, Romans 15:18, 2 Corinthians 10:5, 2 Thessalonians 1:8, 1 Peter 1:22 Deuteronomy 4:30 - obedient Judges 6:10 - ye have Proverbs 4:4 - keep Isaiah 1:19 - General Isaiah 33:22 - he will Isaiah 45:17 - an everlasting Isaiah 51:6 - my salvation Isaiah 55:4 - a leader Jeremiah 7:23 - Obey Jeremiah 11:4 - Obey Jeremiah 26:13 - amend Matthew 5:22 - I say Matthew 11:29 - my Matthew 12:50 - do Mark 3:5 - Stretch Mark 14:13 - Go Luke 6:47 - doeth Luke 9:35 - hear John 2:5 - Whatsoever John 6:29 - This John 8:29 - for John 13:14 - I then Acts 3:22 - him Acts 6:7 - obedient 2 Corinthians 9:13 - professed Galatians 3:1 - ye Galatians 5:7 - obey Philippians 2:8 - and became Colossians 2:10 - complete Hebrews 6:9 - things Hebrews 7:28 - consecrated 1 Peter 3:1 - obey 1 Peter 4:17 - obey 1 John 2:3 - if we Hebrews 5:9. ———————- The word perfect means complete and fully qualified or equipped. The experience of suffering is what gave Jesus this completion. Author is from a Greek word that primarily means “cause.” Jesus suffered many trials and finally went to His death on the cross. This qualified Him to cause a plan of eternal salvation to be effected for mankind. Eternal is from AIONIOS, which Thayer defines at this passage, “Without end, never to cease, everlasting.” The salvation offered by Christ will go on endlessly after the world ceases to be. However, the important condition on which men may obtain this salvation is that they obey Him. Hebrews 5:9 ——————————————————————————– And being made perfect (καὶτελεωθεὶς) Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ’s having reached the end which was contemplated in his divinely-appointed discipline for the priesthood.

The consummation was attained in his death, Philippians 2:8; his obedience extended even unto death. ——————————————————————————– The author of eternal salvation (αἴτιοςσωτηρίαςαἰωνίου) Ἀίτιος, N.T.o , an adjective, causing. Comp. captain of salvation, Hebrews 2:10. The phrase σωτηρίααὀώνιος eternal salvation N.T.o , but see lxx, Isaiah 45:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time. ——————————————————————————– Unto all them that obey him (πᾶσιντοῖςὑπκούουσιναὐτῳ) Obey points to obedience, Hebrews 5:8, and salvation to save, Hebrews 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. 2 Thessalonians 1:8.

Hebrews 5:9 ——————————————————————————– Having been made perfect (teleiτtheis). First aorist passive participle of teleioτ, the completion of the process of training mentioned by this same verb in Hebrews 2:10 “by means of sufferings” (dia pathηmatτn) as stated again here in Hebrews 5:8. The author of eternal salvation (aitios sτtηrias aiτniou). Common adjective from aitia (cause), causing, often in Greek with sτtηrias (Aeschines, Philo), in N.T. only here, Luke 23:4; Luke 23:14; Luke 23:22; Acts 19:40. See same idea in Hebrews 2:10 (archηgon). See Isaiah 45:17.

Hebrews 5:10

Hebrews 5:10 Hebrews 5:10 ——————————– προσαγορευθειςG4316 [G5685] HAVING BEEN SALUTED υποG5259 τουG3588 BY θεουG2316 GOD αρχιερευςG749 “AS” HIGH PRIEST καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF . Hebrews 5:5, Hebrews 5:6, Hebrews 6:20 Genesis 14:18 - the priest Exodus 29:9 - the priest’s Hebrews 7:11 - another Hebrews 7:17 - General Hebrews 5:10. ———————- Melchisedec had no successor in his priesthood, neither will Jesus have any, for He is now and will continue to be High Priest. Hebrews 5:10 ——————————————————————————- Called of God (προσαγορευθεὶς) Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline. Προσαγοεύειν to address N.T.o. A few times in lxx. Hebrews 5:10 ——————————————————————————- Named of God (prosagoreutheis). First aorist passive participle of prosagoreuτ, old verb to salute, to address, only here in N.T. Common in Plutarch.

Hebrews 5:11

Hebrews 5:11 Hebrews 5:11 ————————– περιG4012 ουG3739 WHOM “IS” πολυςG4183 MUCH ημινG2254 οG3588 λογοςG3056 OUR καιG2532 AND δυσερμηνευτοςG1421 IN λεγεινG3004 [G5721] TO SPEAK, επειG1893 SINCE νωθροιG3576 γεγονατεG1096 [G5754] YE HAVE BECOME ταιςG3588 ακοαιςG189 IN HEARING. we: 1 Kings 10:1, John 6:6, John 16:12, 2 Peter 3:16 dull: Isaiah 6:10, Matthew 13:15, Mark 8:17, Mark 8:18, Mark 8:21, Luke 24:25, Acts 28:27 Leviticus 11:22 - General Zechariah 4:13 - Knowest Mark 4:13 - Know Mark 4:33 - as Mark 7:18 - General John 3:12 - earthly John 6:60 - This John 8:26 - have many John 14:5 - we know not Acts 17:20 - strange 1 Corinthians 3:2 - for 1 Corinthians 15:34 - I speak 2 Timothy 2:15 - rightly 2 Timothy 3:7 - learning Hebrews 6:12 - ye Hebrews 5:11. ———————- Of whom has direct ref-erenec to Melchisdec because he was the last person named. But the apostle concluded his readers were not ready for the fine points in the comparison between this man and Christ. He drops that line of argument for the present, and will take it up again (in chapter 7) after giving them other instructions that may prepare their minds for the further study of types. Hard to be uttered means “difficult of explanation” according to Thayer’s lexicon. Dull of hearing denotes a mind that is slow in apprehending what is said. Hebrews 5:11 ——————————————————————————– From this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual attainment of his readers, and a remonstrance and admonition extending to the end of ch. 6. ——————————————————————————– Of whom (περὶοὗ) Rend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism? ——————————————————————————– We have many things to say (πολὺςἡμῖνὁλόγος) Lit. the discourse is abundant unto us. We refers to the writer himself. ——————————————————————————– Hard to be uttered (δυσερμήνευτοςλέγειν) Lit. hard of interpretation to speak. The A.V. entirely misses the idea of interpretation. Rev. better, hard of interpretation. Δυσερμήνευτος N.T.o. olxx. oClass. ——————————————————————————– Ye are dull of hearing (νωθροὶγεγόνατεταῖςἀκοαῖς) Rend. ye have grown dull in your hearing.

For ἀκοὴ hearing see on 2 Timothy 4:3. The verb implies a deterioration on the hearers’ part. Νωθροὶ only here and Hebrews 6:12.

From νη not and ὠθεῖν to push. Hence slow, sluggish. Mostly in later Greek, although Plato uses it much in the same sense as here. “When they have to face study they are stupid (νωθροί) and cannot remember.” Theaet. 144 B. In lxx, Proverbs 22:29; Sir 4:29; Sir 11:12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow. Hebrews 5:11 ——————————————————————————– Of whom (peri hou). Or “concerning which,” for hou can be either masculine or neuter (genitive).

It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (Hebrews 5:11 to Hebrews 6:20) before going on with the argument (Hebrews 7:1-28). ——————————————————————————– Hard of interpretation (dusermηneutos). Late and rare verbal compound (dus, hermηneuτ), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness. ——————————————————————————– Dull of hearing (nτthroi tais akoais). Old adjective (papyri also), from negative nη and τtheτ, to push, no push in the hearing, slow and sluggish in mind as well as in the ears.

In N.T. only here and Hebrews 6:12 (slack, sluggish). Plato calls some students nτthroi (stupid).

Hebrews 5:12

Hebrews 5:12 Hebrews 5:12 ————————– καιG2532 γαρG1063 FOR TRULY οφειλοντεςG3784 [G5723] " WHEN YE " OUGHT ειναιG1511 [G5750] TO BE διδασκαλοιG1320 διαG1223 BECAUSE OF τονG3588 THE χρονονG5550 TIME, παλινG3825 AGAIN χρειανG5532 NEED εχετεG2192 [G5719] YE HAVE τουG3588 διδασκεινG1321 [G5721] OF “ONE” TO TEACH υμαςG5209 YOU τιναG5101 WHAT “ARE” ταG3588 THE στοιχειαG4747 τηςG3588 OF THE αρχηςG746 τωνG3588 OF THE λογιωνG3051 τουG3588 ORACLES θεουG2316 OF GOD, καιG2532 AND γεγονατεG1096 [G5754] HAVE BECOME χρειανG5532 NEED εχοντεςG2192 [G5723] HAVING γαλακτοςG1051 OF MILK, καιG2532 AND ουG3756 NOT στερεαςG4731 OF SOLID τροφηςG5160 FOOD; for the: Matthew 17:17, Mark 9:19 teachers: Ezra 7:10, Psalms 34:11, 1 Corinthians 14:19, Colossians 3:16, Titus 2:3, Titus 2:4 teach: Isaiah 28:9, Isaiah 28:10, Isaiah 28:13, Philippians 3:1 the first: Hebrews 6:1 the oracles: 2 Samuel 16:23, Acts 7:38, Romans 3:2, 1 Peter 4:11 as have: Hebrews 5:13, Isaiah 55:1, 1 Corinthians 3:1-3, 1 Peter 2:2 2 Chronicles 13:7 - young Job 32:7 - General Psalms 119:99 - than all Jeremiah 3:15 - which shall Jeremiah 31:34 - teach Daniel 12:3 - wise Zechariah 4:13 - Knowest Matthew 15:16 - General Mark 8:17 - perceive Luke 24:25 - O fools John 8:26 - have many John 14:5 - we know not John 16:18 - we Romans 15:14 - able 1 Corinthians 3:2 - fed 1 Corinthians 14:20 - not 1 Corinthians 15:34 - I speak Ephesians 4:11 - pastors Ephesians 4:14 - no more Philippians 1:10 - approve things that are excellent 1 Timothy 3:6 - novice Hebrews 5:12. ———————- These disciples had been in the church long enough time to have become teachers, but were still in need of being taught by others. There is no criticism to make merely because someone needs to be taught–all people need that. The fault is in being so indifferent as not to advance beyond the “kindergarten grade.” The word first means “beginning,” and principles denotes “steps or elements.” The phrase means the beginning steps of the oracles of God. These steps include the types revealed in the Old Testament, that pointed forward to the institution of Christ. The system of the Levitical priesthood and that of Melchisedec were steps or elements that looked forward to Christ. Being unable to grasp the comparisons, Paul described them as being like babes who can partake of milk only. Hebrews 5:12 ——————————————————————————– When for the time ye ought to be teachers (ὀφείλοντεςεἶναιδιδάσκαλοιδιὰτὸνχρόνον) Rend. for when ye ought to be teachers by reason of the time. A.V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others. ——————————————————————————– Again (πάλιν) Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago. ——————————————————————————– Which be (τινὰ) A.V. takes the pronoun as interrogative (τίνα). Better indefinite as subject of διδάσκειν teach. Rend. “ye have need that some one teach you.” ——————————————————————————– The first principles of the oracles (τα, στοιχεῖατῆςἀρχῆςτῶνλογίων) Lit. the rudiments of the beginning of the oracles.

The phrase στοιχεῖατῆςἀρχῆς N.T.o. It is = primary elements.

For στοιχεῖα see on Galatians 4:3. λόγιον is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitled περὶτῶνδέκαλογίων. In lxx often generally— “the word or words of the Lord,” see Numbers 24:16; Deuteronomy 33:9; Psalms 12:6; Psalms 18:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. vii. From the time of Philo, of any sacred writing, whether discourse or narrative.

Papias and Irenaeus have τὰκυριακὰλόγια dominical oracles. The meaning here is the O.T. sayings, especially those pointing to Christ. ——————————————————————————– And are become (καὶγεγόνατε) As in Hebrews 5:11, implying degeneracy.

The time was when you needed the strong meat of the word. ——————————————————————————– Milk (γάλακτος) Comp. 1 Corinthians 3:2. Answering to rudiments. ——————————————————————————– Strong meat (στερεὰςτροφῆς) Lit. solid meat. See on steadfast, 1 Peter 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds.

This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers. Hebrews 5:12 ——————————————————————————– Teachers (didaskaloi).

Predicate nominative after einai. ——————————————————————————– By reason of the time (dia ton chronon). Alas, what a commentary on modern Christians. ——————————————————————————– That some one teach you the rudiments (tou didaskein humas tina ta stoicheia). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (humas, you) and the thing (ta stoicheia, the rudiments) and the accusative of general reference (tina, as to some one). For stoicheia see Galatians 4:3; Galatians 4:9; Colossians 2:8. ——————————————————————————– Of the first principles of the oracles of God (tηs archηs tτn logiτn tou theou). Three genitives linked to each other. Archηs (beginning) illustrates ta stoicheia, just before, the A B C of Christian teaching like Hebrews 6:1-2.

Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God’s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God’s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). ——————————————————————————– Of milk (galaktos). Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (stereβs trophηs), without intellectual and spiritual teeth.

Hebrews 5:13

Hebrews 5:13 Hebrews 5:13 ————————– παςG3956 γαρG1063 FOR οG3588 THAT μετεχωνG3348 [G5723] γαλακτοςG1051 OF MILK απειροςG552 “IS” λογουG3056 IN “THE” WORD δικαιοσυνηςG1343 OF , νηπιοςG3516 AN INFANT γαρG1063 FOR εστινG2076 [G5748] HE IS; is unskilful: Gr. hath no experience the word: Psalms 119:123, Romans 1:17, Romans 1:18, Romans 10:5, Romans 10:6, 2 Corinthians 3:9, 2 Timothy 3:16 he: Isaiah 28:9, Matthew 11:25, Mark 10:15, Romans 2:20, 1 Corinthians 13:11, 1 Corinthians 14:20, Ephesians 4:14, 1 Peter 2:2 Judges 11:3 - Tob 2 Kings 5:19 - he said 1 Timothy 3:6 - novice Hebrews 5:12 - as have Hebrews 5:13. ———————- Unskilful is defined “inexperienced” by Thayer’s lexicon. This does not mean that the lack of experience is due to their babyhood, but it is the other way around. They were still babes because they had not launched out after further activities or experiences, such as a normal babe will do. Hebrews 5:13 ——————————————————————————– Useth (μετέχων) Rend. partakes of. See on Hebrews 1:9; see on Hebrews 2:14; see on Hebrews 3:1; Hebrews 3:14. ——————————————————————————– Unskilful (ἄπειρος) N.T.o. Rend. unskilled or inexperienced. ——————————————————————————– In the word of righteousness (λόγουδικαιοσύνης) The phrase N.T.o. The genitive δικαιοσύνης of righteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character.

It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer’s thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3). ——————————————————————————– A babe (νήπιος) See on Romans 2:20; see on 1 Corinthians 3:1; see on Ephesians 4:14. Hebrews 5:13 ——————————————————————————– Without experience (apeiros). Old adjective (alpha privative and peira, trial). Inexperienced. The babe (nηpios, old word, negative nη and epos, word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth.

Perhaps moral truth is meant by “word of righteousness” (cf. Hebrews 1:2; Hebrews 2:3 for the word spoken by Christ).

Hebrews 5:14

Hebrews 5:14 Hebrews 5:14 ————————– τελειωνG5046 δεG1161 BUT FOR “THE” FULLY GROWN εστινG2076 [G5748] ηG3588 IS στερεαG4731 SOLID τροφηG5160 FOOD, τωνG3588 WHO διαG1223 τηνG3588 ON ACCOUNT OF εξινG1838 HABIT ταG3588 THE αισθητηριαG145 SENSES γεγυμνασμεναG1128 [G5772] εχοντωνG2192 [G5723] HAVE προςG4314 FOR διακρισινG1253 καλουG2570 GOOD τεG5037 BOTH καιG2532 AND κακουG2556 EVIL. of full age: or, perfect, Matthew 5:48, 1 Corinthians 2:6, Ephesians 4:13, Philippians 3:15, James 3:2,*Gr. use: or, an habit, or, perfection their: Job 6:30, Job 12:11, Job 34:3, Psalms 119:103, Son 1:3, Son 2:3, Matthew 6:22, Matthew 6:23, Ephesians 1:18 to discern: Genesis 3:5, 2 Samuel 14:17, 1 Kings 3:9, 1 Kings 3:11, Isaiah 7:15, Romans 14:1,*Gr: 1 Corinthians 2:14, 1 Corinthians 2:15, Philippians 1:9, Philippians 1:10,*Gr: 1 Thessalonians 5:21 2 Samuel 19:35 - can I discern 2 Kings 5:19 - he said Proverbs 1:6 - dark Ecclesiastes 1:16 - great experience of Ecc 8:5 - a wise Son 7:4 - thy nose Isaiah 11:3 - understanding Jeremiah 15:19 - take Luke 11:36 - the whole Romans 2:18 - approvest the things that are more excellent 1 Corinthians 11:29 - not Colossians 4:12 - that 1 Timothy 4:7 - exercise Hebrews 12:11 - exercised Hebrews 5:14. ———————- The Englishman’s Greek New Testament renders strong meat as “solid food.” Of full age means those who are adults instead of babes. By reason of use denotes the experience a Christian has in practicing the things taught in the “oracles of God.” Senses is defined “Faculty of the mind” by Thayer, and he explains it further, “For perceiving, understanding, judging.” The Bible is like an appliance that has been obtained for the home; it must be used to be understood and appreciated. But in order to make the proper use of it the owner must observe “instructions” that are given by one who furnished him the appliance. Likewise the Lord has provided instructions in the “oracles” for the proper use of the items making up the system of Christian living. By following these instructions the disciples will learn to make correct distinctions between the various situations in life, accepting the right and rejecting the wrong. (See 1 Thessalonians 5:21.) Hebrews 5:14 ——————————————————————————– Strong meat belongeth to them that are of full age (τελείωνδέἐστινἡστερεὰτροφή) This rendering is clumsy. Rend. solid food is for full-grown men. For τελείων full-grown, see on 1 Corinthians 2:6. Often by Paul, as here, in contrast with νήπιοι immature Christians. See 1 Corinthians 2:6; 1 Corinthians 3:1; 1 Corinthians 13:11; Ephesians 4:4. Paul has the verb νηπιάζειν to be a child in 1 Corinthians 14:20. ——————————————————————————– By reason of use (διὰτὴνἕξιν) For use rend. habitude. N.T.o. It is the condition produced by past exercise.

Not the process as A.V., but the result. ——————————————————————————– Their senses (τὰαἰσθητήρια) N.T.o. Organs of perception; perceptive faculties of the mind. In lxx see Jeremiah 4:19; 4Ma 2:22. ——————————————————————————– Exercised (γεγυμνασμένα) See on 2 Peter 2:14, and see on 1 Timothy 4:7. ——————————————————————————– Good and evil Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers’ condition is such as to prevent them from making this distinction. Hebrews 5:14 <> ——————————————————————————– For full-grown men (teleiτn). Predicate genitive.

The word is for adults, relative perfection (teleioi) in contrast with babes as in 1 Corinthians 2:6 <>; 1 Corinthians 3:1 <>; 1 Corinthians 13:11 <>; Philippians 3:15 <>; Ephesians 4:4 <>, not absolute perfection (Matthew 5:48 <>). ——————————————————————————– Their senses (ta aisthηtηria). The organs of perception (Stoic term for sense organs) from aisthanomai (Luke 9:45 <>), in Plato, Galen, Hippocrates, here only in N.T. ——————————————————————————– Exercised (gegumnasmena).

Perfect passive participle of gumnazτ, to exercise (naked, gumnos). Galen uses aisthηtηria gegumnasmena together after echτ as we have here. For this predicate use of the participle with echτ see Luke 13:6 <>; Luke 14:19-20 <>. “By reason of use” one gains such skill. ——————————————————————————– To discern (pros diakrisin). “For deciding between” (from diakrinτ), old word with ablative kalou te kai kakou (between good and evil). See 1 Corinthians 12:1 <>; Romans 14:1 <>.