Hebrews 5

Robert Milligan Commentary On Hebrews 5 AND DESIGN OF THE ; AND THE OF THOSE WHO WOULD IN THE HIGH PRIEST’ S OFFICE Hebrews 5:1-4 Hebrews 5:1 —For every high priest, etc.— The object of the Apostle in this paragraph, as above indicated, is to further encourage his Hebrew brethren to draw near at all times to the Throne of grace, and there, in the name of Jesus, to seek for seasonable help. This he insists we should feel encouraged to do from the fact that God has himself appointed the priesthood for the very purpose of aiding and supporting us in the discharge of our religious duties. For every High Priest, he says, being taken from among men, is ap­pointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; being able to have compassion for the ignorant and erring, since he himself is compassed with infirmity; and on this account, he is under obligation, as for the people, so also for himself to offer for sins. Since, then, it was God’ s benevo­lent intention in the ordination of the priesthood to comfort and support us in the discharge of our religious duties, we should espe­cially feel encouraged to approach the Throne of grace in the name of Jesus, who, as our ever living High Priest, is so eminently qual­ified to help our infirmities, bear our weaknesses, and procure for us through the sacrifice of himself the pardon of our sins, and that full measure of grace which is necessary for our support under all the trials, temptations, and conflicts of life.

Hebrews 5:1 —is ordained for men— It was not for the benefit of God, but of men, that the priesthood was instituted. God does not need any such help, so far as it respects himself. He was infinitely happy before the sacerdotal office was created, and he would still be so, even if all the laws and ordinances of the priesthood were forever abrogated. Nevertheless, he so loved and pitied our poor, lost, and ruined race, that he gave his own Son to die for it; and in order to make the benefits of Christ’ s death available to all, God instituted the priesthood and many other ordinances as media of blessings to mankind. Surely, then, it is not the will of God that any should perish, but that all should be brought to repentance and to the en­joyment of the great salvation. “ He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?”

Hebrews 5:1 —in things pertaining to God,— That is, in religious matters. Aaron and his son were not appointed to any secular calling. It was not their province to cultivate the soil, to carry on commerce, or even to investigate the laws and ordinances of nature. They were called to minister in holy things; and especially to “ offer gifts and sacrifices for sins.” The words gifts (dora) and sacrifices (tlmsiai) are sometimes used interchangeably, as in Genesis 4:3-5. But when contrasted, as they are in this case, and also in 8: 3; 9: 9, the former is used for bloodless offerings, and the latter for such as required the life of the victim.

Hebrews 5:2 —Who can have compassion on the ignorant,— The word rendered have compassion (metriopatheo) means to feel moder­ately. “ It comes,” says Delitzsch, “ from the mint of Greek ethical philosophy; and it was employed by Academics, Peripatetics, and Skeptics, to indicate the right mean between a slave-like passion­ateness and a stoical apathy. It is used by Philo to describe Abra­ham’ s sober grief on the loss of Sarah (volume ii. 37), and Jacob’ s imperturbable patience under afflictions (volume ii. 45). Trans­ferred from the language of the schools to general literature, it signifies the disposition of mind which keeps the right mean be­tween excessive feeling and sheer indifference; and here it indi­cates a pathetic judgment which is neither too severe nor too le­nient ; but reasonable, sober, indulgent, and kind.”

Such a quality of head and heart was peculiarly necessary in every High Priest; for to him it belonged to decide, in any given case, whether or not a sacrifice could be legally offered for the sin committed. See Leviticus 10:8-11; Deuteronomy 17:8-13 Deuteronomy 24:8 Deuteronomy 33:10; Mai. 2:7. If a man sinned through ignorance or in error, that is, either without a knowledge of God’ s will in the case, or under such temptations as might serve to obscure for the time being his con­sciousness of guilt, then in that event and under such circumstances a sacrifice might be offered, and the sin might be forgiven. (Numbers 15:22-29.) But not so if the sin was committed with a high hand, that is, in a spirit of haughty insolence and open rebellion against God and his government. In that event, there was no room for repentance, and none for sacrifice. The presumptuous sinner was always to be put to death, “ at the mouth of two or three witnesses.” (Numbers 15:30-31; Deuteronomy 17:6.) See notes on 6: 4-6. But in many cases it might be difficult to determine the exact nature and character of the offense.

What the Jews were wont to call, by a species of euphemism, a sin of ignorance, might under some cir­cumstances seem, for a time at least, to be a presumptuous sin. And hence the necessity under the Law, as well as under the Gos­pel, of using all lawful means to bring the offending party to re­pentance. This was especially the duty of the High Priest, who, as the head of the sacerdotal order, was charged, on the one hand, with faithfully executing the law of God against all high-handed transgressors; and, on the other, with exercising all due forbear­ance and compassion towards the ignorant and the erring.

Hebrews 5:2 —for that he himself also is compassed with infirmity.— A proper sense of our own infirmities enables us to bear with more becoming patience the infirmities of others. “ I have,” says Paul, “ great heaviness and continual sorrow in my heart for my breth­ren, my kinsmen, according to the flesh; for I myself was once, like them, wishing to be accursed from Christ.” (Romans 9:2-3.) And just so it was with Aaron and his successors. They, too, like their brethren, were compassed about, and, as it were, clothed with all the weaknesses and infirmities common to our fallen nature. Aaron’ s folly in making the golden calf (Exodus 32:1-6) was to him­self, no doubt, a source of much grief and painful experience; but it served, nevertheless, to make him deal more tenderly with others who were afterward overcome by similar temptations.

Hebrews 5:3 —And by reason hereof, etc.— On account of the infirmity which constantly beset him, and which rendered imperfect even his most solemn services, the High Priest was required to offer sacri­fices for his own sins, as well as for the sins of the people. This he did not only on special occasions and for special offenses (Leviticus 4:3-12), but also in all the regular daily, weekly, monthly, and yearly sacrifices that were offered for the sins of the nation; in all these there was an acknowledgement of his own guilt, as well as of the guilt of his brethren. And on the Day of atonement, he was re­quired to go into the Most Holy Place, and there make an offering for his own sins, before he was allowed to offer for the sins of the people. This of course served to make him deal more tenderly and compassionately with the ignorant and the erring.

Much of what is said in this paragraph is very beautifully and impressively illustrated by the symbolical dress of the High Priest; several parts of which indicate very clearly the holy and represent­ative character of his office, and also the righteous and benevolent design of his administration. These articles of clothing were (1) a pair of Drawers; (2) a long Coat or Tunic; (3) a Girdle; (4) a Mitre; (5) the Robe of the Ephod; (6) the Ephod; (7) the Breastplate; and (8) the Plate of the Mitre. The first four of these were called “ linen garments,” because they were made of fine white linen, which in all ages has been regarded as a symbol of purity and holiness. See 1 Chronicles 5:12; Revelation 19:8. And hence these were called also “ holy garments.” (Leviticus 16:4.) The four other pieces were also called “ holy garments” (Exodus 28:2 Exodus 28:4); and by the Jews they were frequently designated as “ The golden gar­ments,” because they all consisted more or less of gold, either plated or interwoven with their texture. See Exodus 28.

The first of these, the Robe of the Ephod was a long, sky-blue robe, without a seam, and was worn directly under the Ephod. Around its lower border were tassels made of blue, and purple, and scarlet, in the form of pomegranates, alternating with golden bells. The Rabbis say there were seventy-two of each. See Exodus 28:31-35. The Ephod (from to bind) was a short coat worn over the Robe, and with its “ curious girdle” was made of “ gold, and blue, and purple, and scarlet, and fine twined linen, with cunning work.” To the shoulder pieces were attached two onyx stones, on which were en­graved the names of the twelve sons of Jacob, “ according to their birth.” (Exodus 28:10.) This phrase, “ according to their births,” is differently understood by the Jewish Rabbis, as well as by Chris­tian writers. Some place the names of the six oldest sons on the right shoulder, and the names of the six youngest on the left, as follows: LEFT RIGHT GadReubenAsherSimeonIssacharLeviZebulunJudahJosephDanBenjaminNaphtali Others arrange them alternately on the right and left; placing first in order the six sons of Leah (Reuben, Simeon, Levi, Judah, Issa- char, and Zebulun) ; next, the two sons of Bilhah, Rachel’ s maid (Dan and Naphtali) ; next, the two sons of Zilpah, Leah’ s maid (Gad and Asher), and lastly, the two sons of Rachel (Joseph and Benjamin), as follows: LEFT RIGHT SimeonReubenJudahLeviZebulunIssacharNaphtaliDanAsher£adBenjaminJosephThe Breastplate was a sort of pouch or bag, half a cubit square. It was made of gold, and blue, and purple, and scarlet, and fine- twined linen. To each of the four corners was attached a gold ring by means of which it was, fastened to the Ephod. On the inside of its face were four rows of precious stones set in sockets of gold, through which they were exposed to view on the outside. And on the external faces of these stones were engraved the names of the Twelve Tribes of the children of Israel, most likely according to their birth, as follows : CarbuncleTopazSardiusLeviSimeonReubenDiamondSapphireEmeraldNaphtaliDanJudahAmethystAgateLigureIssacharAsherGadJasperOnyxBerylBenjaminJosephZebulun In this Breastplate were placed the Urim and Thummim (Lights and Perfections) ; names which seem to have been given to the twelve stones, because of their being made, in some miraculous way, the medium through which God made known his will to the High Priest. See Numbers 27:21; Judges 20:27-28; 1 Samuel 23:9 1 Samuel 28:6; Ezra 2:63; and Joseph. Ant. iii. 8, 9. The fourth and last article of the High Priest’ s golden attire was the plate of gold which was fastened to the Mitre by a blue fillet. On this Plate was inscribed Holiness to Jehovah. These articles of clothing are mostly, except the drawers, which are of course con­cealed by the outer garments. Hebrews 5:4===And no man taketh this honor unto himself, etc.— Our au­thor refers here to another essential qualification of every High Priest. He must be “ called of God, as was Aaron.” And the man who claims this honor for himself as did Korah (Num. 16), though sustained by the highest human authority, is really not a High Priest, but a usurper (Acts 23: 5). It is hardly necessary to add that the honor which is here spoken of is simply the honor of being a High Priest, and that it has no reference whatever to the calling of the Christian ministry. PRE-EMINENT OF CHRIST TO AS OUR HIGH PRIEST, WITH FURTHER TO BELIEVE AND OBEY HIM. Hebrews 5:5-10

Hebrews 5:5 —So also Christ glorified not himself, etc.— He took not on himself the honor and glory of becoming a High Priest. This honor was bestowed by God the Father, when he raised him from the dead, and set him at his own right hand in heavenly places, thus demonstrating to the world that he was the Son of God, and of course also the promised Prophet, Priest, and King, who was to bring in everlasting righteousness and reign over the house of David forever. See Deuteronomy 18:18; Psalms 110:4; Zechariah 6:13; Isaiah 33:6-7; Daniel 9:24-27. That the citation from Psalms 2:7 has reference to the resurrection of Christ, as the first-born from the dead, is manifest from the application which Paul makes of it in Acts 13:33. See note on Hebrews 1:5. And it seems to follow, therefore, from our premises, that the beginning of Christ’ s priesthood, as well as the beginning of his mediatorial reign, was subsequent to his resurrection.

Before he could be thus honored, he must by the grace of God taste death for every man. He must go down into the lowest depths of human suffering, before he could be raised to the royal and sacerdotal honors of the kingdom of grace which he came to inaugurate through the medium and efficacy of his own blood.

These honors were in fact bestowed on him as the rewards of his sufferings; and must therefore of necessity come after them. But as already intimated in our notes on 2: 17, it will not do to infer hence that he had never, in any case, previous to his resurrec­tion, acted as a King or a Priest. We often embarrass ourselves by prescribing for the Father, the Son, and the Holy Spirit the same narrow and technical formulae which govern us in our im­perfect operations. It must not be forgotten that Christ was God, one with the Father, and that his whole earthly ministry was, in fact, but a preparation for his mediatorial reign and everlasting priesthood. During this period of preparation he performed some acts involving of necessity the exercise of both his royal and sacer­dotal prerogatives. But these acts were all preparatory and ex­traordinary, so that we may still without doing violence to the Scriptures, assume the resurrection of Christ as the beginning of those honors which resulted in his being made both the High Priest, and the King of the new Institution. See notes on Hebrews 7:17 Hebrews 7:27.

Hebrews 5:6 —As he saith also in another place, etc.— In quoting as above from Psalms 2:7, the Apostle makes no special reference to the honors of the priesthood. His object is more general. He aims simply to prove that God had honored Christ, as his own Son, by raising him from the dead and placing him at his own right hand as the anointed Sovereign of the universe. And from this it might, of course, be fairly inferred that the office of the priesthood, as well as all the other honors of the Son, was bestowed on him by the Father. But the special proof of this, the Apostle now brings for­ward in a quotation from Psalms 110, where David says, “ Jehovah said to my Lord, Sit on my right hand till I make thy enemies thy footstool.” Then addressing the Messiah whom he here calls his Lord, he says, Jehovah shall send the rod of thy strength out of Zion; rule thou in the midst of thy enemies. Thy people shall be free-will offerings in the day of thy power; in ornaments of holi­ness ; from the womb of the morning shall be to thee the dew of thy youth.

And then he adds, “ Jehovah has sworn, and will not repent, Thou art a priest forever after the order of Melchisedec.” That this is a Messianic Psalm, and that the Holy Spirit speaks here of the priesthood of Christ, is manifest from the scope of the Psalm itself, as well as from the several references which are made to it in the New Testament. See note on 1: 13. And hence the evidence is conclusive, that Christ glorified not himself by assum­ing the honors of the priesthood, but that he has been made both a King and a Priest by the decree of Jehovah.

The word forever means here, as in many other passages of Scripture, while time endures. As the duration of the Aaronic priesthood was coextensive with the Jewish age (Exodus 40:15; Numbers 25:13), so also is the duration of Christ’ s priesthood to be coextensive with the Christian age. But at the close of the Chris­tian dispensation, when he shall have delivered up the Kingdom to the Father (1 Corinthians 15:24), then also he will doubtless cease to act as a Priest; for then the object of his priesthood, as well as of his mediatorial reign, will have been accomplished. In the New Jeru­salem there will be no sin, and of course no more need of a sin- offering.

Hebrews 5:6 —after the order of Melchisedec.— The proper import of this ex­pression is more fully and clearly set forth in the seventh chapter. Suffice it to say in this connection, that as Melchisedec was a king upon his throne, as well as a priest so also is Christ. (Zechariah 6:13.) In this respect, as well as in several others, the rank (taxis) of Melchisedec was superior to that of Aaron. See notes on Hebrews 7:1-10.

Hebrews 5:7 —Who in the days of his flesh,—That the pronoun “who” in this connection refers to Christ, as the proper subject of the dis­course, and not to Melchisedec, is quite obvious. But what is its proper predicate? What did Jesus do, when, in the days of his flesh, he offered up prayers and supplications with strong crying and tears to him who was able to save him from death? The proper answer to this question is given in the eighth verse, as will be seen by simply omitting the pleonastic “ he” of the English Ver­sion. Thus, “ Who . . . though he was a Son, yet learned obedi­ence by the things which he suffered.” The object of the Apostle in these verses, is manifestly to show that Jesus was not only called of God from among men to officiate as a High Priest for men in things pertaining to God; but that having passed also through the deepest scenes of human suffering, and having thereby learned les­sons of practical obedience and submission to the will of his Father, he is now most eminently qualified to sympathize with us, and also to aid and comfort us in all our trials, temptations, and afflictions. But let us now look more narrowly into the meaning of the several words and phrases of this profoundly interesting pas­sage. “ In the days of his flesh” means simply the period of his humiliation, while he appeared here on Earth as a man. “ Flesh and blood,” we are told (1 Corinthians 15:50), “ can not inherit the Kingdom of God.” Christ’ s body is now glorified and freed from all the weaknesses and infirmities of the flesh. (Philippians 3:21.) But it was not so while he tabernacled here on Earth. Then, he had a body in all respects such as we now have, save that it was in no sense defiled and corrupted by sin.

Hebrews 5:7 —when he had offered up prayers and supplications, etc.— This expression restricts the meaning of the preceding remark to a particular period of Christ’ s earthly mission. True, indeed, during his whole life, and particularly during the period of his public min­istry, he learned obedience from what he suffered. But it is evi­dent that the Apostle has special reference here to his final suffer­ings, beginning with his agony in Gethsemane and ending with his greater agony on the cross. From these especially, he learned obe­dience. And while suffering in the garden, he poured out his prayers and supplications, no doubt, with strong crying and tears “ to Him who was able to save him from death.” Such at least is the natural inference from the following testimony of Luke. He says, “ when he [Jesus] was at the place [Gethsemane], he said unto them [his disciples], Pray that ye enter not into temptation.

And he was withdrawn from them about a stone’ s cast, and kneeled down and prayed, saying, Father, if thou be willing re­move this cup from me; nevertheless not my will but thine be done. And there appeared an angel unto him from heaven strengthening him. And being in an agony, he prayed more ear­nestly ; and his sweat was, as it were, great drops of blood falling down to the ground.” (Luke 22:40-44.) From this it seems that his mental agony was so intensely great as to cause both his sweat and blood to issue from the pores of his oppressed body. Instances of a like nature, under excessive passion, are mentioned by Aristotle, Diodorus, Siculus, Galen, Sir John Chardin, Voltaire, and others. And hence it is reasonable to suppose, that under the extreme agony of the hour, the prayers and supplications of Christ would be mingled, as our author says, with loud exclamations and tears of the deepest anguish.

The Greek words rendered prayers and supplications (deeseis te kai hiketerias) are often used interchangeably for prayers in gen­eral. But when used together, as in this instance, the former de­notes such petitions as flow from a sense of our wants; and the latter, such as are prompted by a deep sense of our own helpless­ness. The word hiketeria is properly an adjective; and with the noun elaia expressed or understood, it was used by the Greeks to denote the olive branch, borne by supplicants in token of their very humble and earnest entreaties. And hence it came, by metonymy, to signify the prayer of anyone, who, in an humble and servile manner, asks help of another. The following brief extract from Livy will serve to illustrate this passage: “ Ten delegates from the Socrians, 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 a lamentable cry.” (L. xxix. 16.) Their supplications were availing. By a decree of the Roman Senate, the consul, Q Pleminius, the oppressor of the Socrians, was arrested, loaded with chains, and con­fined in a dungeon, where he finally expired.

Hebrews 5:7===to him who was able to save him from death,— These words are well explained by a remark which Jesus made to Peter, when he drew his sword to defend Jesus from the violence of the multi­tude. (Matthew 26:53-54.) “ Thinkest thou,” said he. “ that I can not now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled that thus it must be?” Ah, yes, that was the difficulty. “ How then shall the Scriptures be fulfilled?” Jesus well knew that either he himself must die for mankind, or otherwise that the whole race must perish forever. There seems to have been no other possible alternative. And therefore, bitter as the cup was, he did not hesitate to drink it to its very dregs.

Hebrews 5:7 —and was heard in that he feared;—This has long been a per­plexing passage to most expositors. Delitzsch renders the Greek text as follows: “ and having been heard because of his piety” ; Al­ford, thus: “ and he was heard by reason of his reverent submis­sion.” With these learned authors, agree substantially many other able commentators. But to my mind this rendering is not satisfac­tory. For (1) it gives a very unusual meaning to the Greek prep­osition apo, which generally corresponds with the Latin ab or abs, and means from. Winer says, “ It is used to denote simply the point from which motion or action proceeds; and hence it implies distance or separation.” (2) While it is, of course, conceded that the word eulabia may mean “ piety” or “ reverent submission,” I can­not think but that the rendering “ godly fear,” or “ reverential fear,” is more suitable to the occasion, and that it better harmonizes with the terms and conditions of the context. This, too, corresponds well with the etymology of the word and also with Greek usage. “ Eulabeia,” says Prof.

Trench, “ which occurs only twice in the New Testament (Hebrews 5:7 Hebrews 12:28) and on each occasion signi­fies piety contemplated on the side on which it is a fear of God, is of course from eu lambanesthai the image underlying the word being that of a careful taking hold of, the cautious handling of some precious yet delicate vessel, which with ruder or less anxious handling might be broken. But such a carefulness and cautious­ness in the conducting of affairs, springing as no doubt it does in part from a fear of miscarriage, easily lies open to the charge of timidity.

Thus Demosthenes claims for himself that he was only eitlabes [cautious], where his enemies charged him with being deilos [timid] and atolmos [cowardly]. It is not wonderful then that fear should have come to be regarded as an essential element of eulabeia; though, for the most part, no dishonorable fear; but such as a wise and good man might not be ashamed to entertain.” (Syn. of the N. Test.) (3) I am at a loss to see why the piety of Christ should be assigned as a reason for his being heard on this or any other particular occasion. This sounds too much as a mere truism. Who that believes in Christ as the Son of God ever doubted this? “ I know,” said he, addressing his Father, “ that thou hearest me always.” (John 11:42.)

For these reasons chiefly I am constrained to think with Calvin, Beza, Erasmus, Bengal, Hammond, Wetstein, Storr, Ernesti, Kuinoel, DeWette, Stuart, Tholuck, Ebrard, and others, that the expression should be rendered substantially as in our Common Version, “ he was heard from his pious fear” ; that is, he was heard and so delivered from his pious and reverential fear. The word heard (eisakoustheis) is used in a pregnant sense, as in Psalms 22:21; where David, speaking as a type of Christ, says in reference to his last sufferings, “ Thou hast heard me from the horns of the uni­corns” ; which is equivalent to saying, Thou hast heard my suppli­cations, and delivered me from the horns of the unicorns. Such instances of brachylogy occur very frequently in the Holy Scrip­tures.

We conclude, then, that Christ’ s prayers and supplications were heard, and that he was in a measure delivered from his reverential fear. But what was the object of this fear? Not death, as Calvin and others suppose; for from this he was not delivered in the sense of the context. He had to meet and suffer death in its most appall­ing forms, soon after his agony in the garden. But be it remem­bered (1) that Christ was a man; and that, as a man, he possessed all the sinless feelings and propensities of our nature. As a man, he had a heart to fear and tremble, like other men, in view of great undertakings and responsibilities. (2) That while in the garden, he was on the eve of incurring, not merely physical death, for that was only a circumstance, but a degree of mental agony, arising from his feelings of moral obligation, ^at which even the angels might have stood appalled.

He was about to stand between God and man, and meet in his own person the claims of the Divine gov­ernment against the sinner. He knew that in a little while his Father’ s face would be hid from him; and that his frail human na­ture would be literally crushed under the tremendous weight of the responsibilities which he had incurred.

And (3) it should also be remembered, that the hour of his adversaries had come, and that he was then delivered up to be most severely tried and tempted by the Evil One. (Luke 22:53.) Christ knew this; and he earnestly warned his disciples to be vigilant and to pray, lest indeed they should all be overcome by the Tempter. (Matthew 26:41; Mark 14:38; Luke 22:40.) But it was of course against Christ himself that Satan was about to direct most of his fiery darts. The Temp­ter came, and doubtless presented every motive that Hell could in­vent that might serve to terrify him; to weaken his trust and confi­dence in God; to make him apprehensive that he might not be equal to the occasion; and to induce him to shrink back from the appalling scene that was before him. The temptation to do so was no doubt very great, and his agony became most alarming. His whole physical frame was so impressed by his mental emotions that sweat and blood, as we have seen, issued from the pores of his op­pressed body. But his prayers were heard. An angel was sent to strengthen him. (Luke 22:43.) He was now in a measure deliv­ered from his pious and fearful apprehensions; and he rose from the ground, returned to his disciples, and calmly met the ruthless mob that were coming to lead him to the cross.

But there a still more intense agony awaited him. Though some­what relieved from his pious yet fearful apprehension that, as a man, he would not be equal to the occasion; and that he might per- adventure fail to so meet and satisfy the claims of the Divine gov­ernment on man as to make it possible for God to justify penitent believers, he had nevertheless now to meet and endure the solemn and awful reality. He had to pass through such a spiritual ordeal as no creature had ever before experienced. The nails that pierced his hands and his feet were but as nothing. Persons of ordinary strength generally lived on the cross from one to four or five days, and sometimes even longer. But Jesus, though in the prime of manhood, survived but six hours after his crucifixion.

The weight of our indebtedness to the Divine government fell like a mountain avalanche on his soul. The light of God’ s countenance was withheld; and a horror of appalling darkness overwhelmed his spirit. He could bear no more. He said, “ It is finished.” His heart broke under the weight of his mental agony; and he meekly bowed his head and expired! See Dr. Stroud’ s treatise “ On the Physical Cause of the Death of Christ.” Hebrews 5:8 —Though he were a Son, etc.— Though he was the Son of God, he claimed no special privileges on that account; but as a loyal subject of the Divine government, he submitted willingly to all that was required of him as the Redeemer of the world. And thus he not only magnified God’ s law and “ made it honorable” ; but he also, as a man, learned experimentally both the duty and the necessity of obedience, from what he suffered.

Hebrews 5:9 —And being made perfect,— By means of these sufferings, he was made a perfect Savior; that is, he was thereby fully qualified in every respect to become the Redeemer of mankind. See note on 2: 10. And now he offers salvation freely to all them that obey him. It is not his purpose to save men in their sins, but to save them from their sins. And hence, though he has by the grace of God tasted death for every man and so made an atonement for all, he nevertheless bestows salvation only on those who obey him. “ Not every one,” says he, “ that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.” (Matthew 7 Matthew 21.)

Hebrews 5:10 —Called of God an high priest— This is the title of honor which the Father bestowed on the Son, when he set him at his own right hand in the heavenly realms. There he will reign as a King, and there he will intercede for his people as a Priest upon his throne, until he shall have perfected the redeemed, and delivered up the Kingdom to the Father. After that there will be no more need of either a Mediator or an Intercessor. There can be no doubt, therefore, that Jesus is eminently quali­fied to act as a merciful and faithful High Priest in things pertain­ing to God. For (1) he has received his appointment directly from God as did Aaron. (2) Being the Son of God, he occupies a rank far above all created intelligences; and is able therefore to save to the uttermost all who come unto God by him. (3) He has borne temptations, trials, and afflictions, incomparably greater than those endured by any other man. And hence he knows well how to sympathize with the afflicted, and how to support and deliver those that are tempted. (4) He has by his own obedience unto death learned the necessity of a strict compliance with all the re­quirements of the Divine law. And hence he knows how to sup­port and save those that obey him. How very encouraging is the thought that we have now a great High Priest in the heavens, through whose efficacious atone­ment and intercession, the throne of the universe has become a throne of grace to all penitent believers. (4: 14-16.) Though in and of ourselves utterly unworthy of the least of all God’ s mercies, we can nevertheless now approach him in the name of Jesus, and through the rich merits of his atoning blood, find grace sufficient to supply all our wants. “ For this is the confidence that we have in him, that if we ask any thing according to his will he heareth us.” (1 John 5:14.) “ He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?” “ Ask,” then, “ and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” What a marvelous thing it is, then, that all men do not, in obedience to the Divine Call, approach the Throne of grace; and in the name of our ascended High Priest seek for those blessings which we all so much need. Like the poor thoughtless wayward prodigal, millions are perishing in a strange land, for want of the bread of life; while in our Father’ s house there is enough for all and to spare. “ Come now,” says God to his erring children, “ come, and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isaiah 1:18.) And again he says, “ Ho, ev­ery one that thirsteth, come ye to the waters; and he that hath no money [come] ; come ye, buy and eat; yea, come, buy wine and milk without money and without price.” (Isaiah 55:1.) And yet the poor demented sinner goes on in his follies, as careless and indif­ferent as if no blood had been shed for him, and as if no Throne of grace had been provided for his benefit! What a marvelous illus­tration we have in all this of the exceeding sinfulness and deceitful­ness of sin. Religion has been provided for the benefit of mankind. (Hebrews 5:1-4.) Not only is every High Priest, taken from among men, or­dained for men, in things pertaining to God; but the whole scheme of redemption has been provided for a like purpose. It is for our sake that Jesus became incarnate. For us, he suffered, and bled, and died. For us, he ascended to the heavens, and paid the ran­som price of our redemption. For us, he sent the Holy Spirit to be in us as a well of water springing up into everlasting life. For us, he has founded the Church, and endowed it with all the ordi­nances of his grace.

For us, he has provided the Holy Scriptures and all things else pertaining to life and godliness. And hence it follows, that if we are straitened in any respect, it is simply in our­selves, and not in God, nor in the bountiful provisions of his grace. “ Ye will not come unto me,” says Christ, “ that ye may have life.” (John 5:40.) How infinitely great must have been the sufferings of Christ for us. (Hebrews 5:5-10.) These we shall never be able to comprehend fully. The claims of the Divine government on fallen man is a question that far transcends the reach and capacity of our finite reason. And hence we can never compute the ransom that was paid for our redemption. But we may form some faint conception of what Jesus suffered on our account from what is recorded in the last few pages of his memoirs. How very significant, for instance, were the loud exclamations which he uttered, and the briny tears which he shed in the garden of Gethsemane! How expressive were the drops of bloody sweat which then and there fell from his oppressed body to the Earth!

And above all, what a world of mental agony is indicated by the rupture of his heart! Remember, dear sinner, that all this was endured for us. For what the Law of Moses could not do, in that it was weak through the flesh, God has done by sending his own Son in the likeness of sinful flesh, and by an offering for sin has condemned sin in the flesh; so that the righteousness required by the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:3-4.) Who, then, can withhold his heart and his affections from such a Savior ? Who that understands this matter as he should, is not constrained to give up his soul, his life, and his all to the service of him who has done so much for our redemption ? And this, be it observed, is just what every man is required to give, who would enjoy the great salvation that has been so freely procured for us through the atoning sacrifice of the Lord Jesus. He has become “ the author of eternal salvation to all them that obey him” (verse 9). We are of course saved by grace through faith; and that not of ourselves, it is the gift of God. (Ephesians 2:8.) But nevertheless, it has pleased God to make our enjoy­ment of the purchased blessings depend on a willing observance of all that is required of us in the Gospel. Thus it is that God per­mits and enables us to show our loyalty to him and to his govern­ment; to educate and prepare ourselves for Heaven; and at the same time, to do good to all men as we may have opportunity.SECTION FIVEHeb_5:11-14 and Hebrews 6:1-20In the preceding section, the Apostle has fully introduced and partially considered the priesthood of Christ, as one of the great and leading themes of the Epistle. On this point, he tells us, that he has still much to say. But there was a difficulty in the way of his doing so.

The subject is in itself one of the most profound topics pertaining to the economy of redemption; and its full con­sideration is therefore adapted only to those who have made con­siderable progress in the study of Divine things. But here was the trouble: many of the Hebrew Christians, though in the school of Christ for some considerable time, were nevertheless still quite ig­norant of the more sublime and difficult themes of the Gospel. They had become slothful in the study of God’ s revealed will; and had now to be instructed again in even the elementary principles of the Christian Religion. And hence our author makes another di­gression just here from his main line of argument, and devotes this section to the giving of such admonitions, warnings, reproofs, andencouragements, as he saw were most needed under the circum­stances.

I. He begins by admonishing his readers, in pretty severe terms, on account of their inertness and sl’othfulness in the study of God’ s word; and their consequent incapacity to receive and under­stand aright the revelations which he was about to make concern­ing the priesthood of Christ. (Hebrews 5:11-14.)

1. On this subject, he tells us, that he had much to say, which was hard to be explained on account of their dullness of hearing (Hebrews 5:11).
2. In order to amplify and illustrate this thought, he further adds, that while, in view of the length of time that had elapsed since their conversion, they should really have become teachers of others, they had, on the contrary, become, as it were, babes in Christ; and had need to be again instructed in the rudiments of the Gospel; or as he goes on to explain it metaphorically, to be fed on the milk rather than on the solid food of the Divine word (Hebrews 5:12-14). II. Having thus severely rebuked his Hebrew brethren for their neglect of God’ s Word, he next exhorts them to go on from first principles even to perfection in the study of the Christian Religion, and not to be like a man who is forever laying the foundation of a house, without attempting to complete its superstructure. (Hebrews 6:1-3.) The elements here enumerated are (1) repentance from dead Works, (2) faith toward God, (3) the doctrine of baptisms, (4) the laying on of hands, (5) the resurrection of the dead, and (6) eternal judgments. These are not of course to be wholly neglected at any time; but they should be left behind, as we leave the alpha­bet and the spelling book behind when we advance to the study of the higher branches of English literature. III. As a motive to his readers to do as requested, the Apostle now warns them of the dangers and consequences of apostasy (Hebrews 6:4-8).
3. It seems that in Paul’ s estimation there is no safety for the followers of Christ but in going on to perfection— sl’othfulness and inertness tending always to apostasy. But from apostasy there is no deliverance (Hebrews 6:4-6). If a Christian through his neglect of God’ s word or any other cause, allows his heart to be so far alienated from Christ, that he ceases to trust in him, and treats him as an impostor— for such a one there is no repentance. His doom is sealed; and nothing remains for him “ but a certain fearful looking for of judgment and fiery indig­nation which shall devour the adversaries.”
4. This, the Apostle further illustrates by a reference to hus­bandry. “ Land,” he says, “ which has drunk in the rain which cometh often upon it, and produceth herbage meet for them on whose account it is also cultivated, partaketh of blessing from God; but bearing thorns and thistles it is rejected, and is nigh unto a curse; whose end is for burning” (Hebrews 6:7-8). IV. From this gloomy aspect of things, our author now turns to what is more encouraging (Hebrews 6:9-12).
5. He does not, he says, regard his Hebrew brethren as apos­tates; and he furthermore expresses the hope that they will never become such (Hebrews 6:9).
6. This hope is founded on the conviction that God will remem­ber and reward their many acts of charity (Hebrews 6:10).
7. But Paul is anxious that they shall show the same zeal in everything else pertaining to the full assurance of hope, that they were wont to show in their works of benevolence; so that they might in fact be imitators of those who through faith and patience are now inheriting the promises (Hebrews 6:11-12). V. For the purpose of encouraging his readers still further, the Apostle now refers particularly to the case of Abraham, and to the oath of God as the sure foundation of the Christian’ s hope (Hebrews 6:12).
8. God, it seems, being anxious to give to Abraham a sure ground of hope, confirmed his promise to him with an oath (Hebrews 6:13-14).
9. Abraham relied on these two immutable things; trusted fully and confidently in the promise and oath of God; and finally, at the close of his earthly pilgrimage, he obtained the promised blessing, so far as it related to himself personally (Hebrews 6:15). And just so, Paul argues, it will also be with everyone who, like Abraham, proves faithful to the end of life. For the promise and oath of God are still the ground of our hope, which, like that of Abraham, reaches within the Vail, into the Holy of holies, whither Jesus has for us entered, and where as our great High Priest he ever lives to make intercession for us (Hebrews 6:16-20)

The five main points and divisions of this section are, therefore, as follows:I. Hebrews 5:11-14. An admonition addressed to the Hebrew Chris­tians, on account of their inattention to the study of God’ s word. II. Hebrews 6:1-3. An exhortation to go on from the study of the rudi­ments of Christianity, to perfection in the knowledge of Christ. III. Hebrews 6:4-8. Danger and fearful consequences of apostasy. IV. Hebrews 6:9-12. Encouragement to greater zeal in striving after the full assurance of hope, drawn chiefly from the known justice of God and their own deeds of charity. V. Hebrews 6:13-20. Further encouragement from the example of Abraham, and from the promise and oath of God made to him and all his spiritual seed.AN TO THE HEBREW ON ACCOUNT OF THEIR TO THE STUDY OF GOD’ S WORDHeb_5:11-14 Hebrews 5:11 —Of whom—(peri hou) concerning which. These words have been variously applied (1) to Melchisedec, (2) to Christ, and (3) to the priesthood of Christ after the order of Melchisedec, as the leading and proper subject of the discourse. The last of these views is adopted by Hofmann, Delitzsch, Moll, and others: and it is certainly the view which harmonizes best with the context. The reference to Christ, as Delitzsch justly remarks, is too remote; and the reference to Melchisedec is too narrow. It is not of Christ personally, nor is it of Melchisedec personally, that our author has so much to say; but is of the priesthood of Christ, the subject of the last section, about which he wishes to say much to his readers. This is obvious from what immediately follows this digression, in the course of the seventh, eighth, ninth, and tenth chapters.

Hebrews 5:11 —hard to be uttered,— (dusermenentos) difficult of interpretation. There is no profounder theme, nor is there any one that is more difficult of interpretation, than the priesthood of Christ. To treat of it fully involves the consideration of man’ s fallen and sinful state; his indebtedness to the Divine government; the shedding of Christ’ s blood and all that he endured for the sins of the world; the ransom which he paid for our redemption; the efficacy of his blood and his intercessions, through which the gates of Heaven have been opened wide for the reception of every poor penitent sinner who comes to God by ‘him.

Hebrews 5:11 —dull of hearing.— The word rendered dull (nothroi) means sluggish, indolent, slow to move; and that which is rendered hear­ing (tais akoais) means the ears or perceptive faculties of the soul. These were sluggish and inert. Instead of quickening the powers of their understanding and the susceptibilities of their heart, by the regular and systematic study of God’ s word, many of the Hebrew Christians had become (gegonate) dull in their apprehension of spiritual things.

Hebrews 5:12 —For when for the time— From what is said in this verse, Mynster, Ebrard, and some others, confidently infer that the Epis­tle was not sent to the Church of Jerusalem. For this, we know, was the mother of all the churches; and as 3he enjoyed for some time the instruction of all the Apostles, and the instruction of James the Less, son of Alphaeus, till about A.D. 62, according to Josephus (Ant. xx. 9, 1) ; or even to A.D. 69, according to Hege- sippus and Eusebius (Eccl. Hist. ii. 23) ; it is thought that such ignorance of the word of God, as is here implied, could not be fairly ascribed to this most favored of all the primitive churches. This is certainly a very plausible objection against the commonly received hypothesis that the Epistle was addressed primarily to the saints living in and around Jerusalem. But be it observed (1) that there had evidently been a backward movement among the disciples for whom this Epistle was written. Ye have become (ge­gonate) dull in your hearing, says the Apostle; and ye have be­come such as have need of milk and not of solid food.

They had evidently seen and known more prosperous times; but they had ceased to be diligent students of the word of God, and had therefore relapsed somewhat into the darkness and errors of the judaiz- ing party. (2) This is not at all wonderful, when we consider the very unfavorable state of affairs that was then prevailing in Jerusa­lem, and indeed throughout Palestine. The same spirit of persecu­tion that seized and imprisoned Paul in A.D. 58, continued to rage in Judea, until Jerusalem was destroyed in A.D. 70.

And hence it is not at all remarkable that, under such circumstances, many of the weaker brethren should become somewhat disheartened. (3) We are not to suppose that the Apostle here describes the actual condition of all the disciples to whom the Epistle was written. Perhaps no more than a minority of them are really included in this severe admonition. Paul often speaks in this general way, when he has really reference to only a part of those that are ad­dressed. See, for example, 1 Corinthians 3:1-3 1 Corinthians 5:2 1 Corinthians 6:5-6. This, he manifestly does in this instance. Some of the Hebrew converts had become discouraged.

Their hands were hanging down, and their knees were feeble. (Hebrews 12:12-13.) They were almost ready to abandon the Christian conflict, and fall back again into the embrace of Judaism. Others were daily becoming more and more slothful; and there was therefore great need just at this crisis, of the severe rebuke which the Apostle here administers to them, as well as of the many encouragements with which he labors to sustain and sup­port them.

But that many of his readers were still strong in the faith, and fully prepared to comprehend even the highest mysteries of the Gospel, when properly unfolded and illustrated, is evident from the fact, that after making this brief digression, he proceeds at once to the regular and systematic discussion of Christ’ s priest­hood. There seems, therefore, to be no just ground for the above allegation of Ebrard and others, that the Epistle was not addressed to the Hebrew Christians living in and around Jerusalem.

Hebrews 5:12 —ye ought to be teachers,— The Apostle does not mean by this, that the Hebrew brethren should all be teachers in a public and of­ficial sense; but simply that they should be able to explain the Gos­pel to others in their several places and relations, as parents, neigh­bors, and friends. The Church of Christ is a school for the im­provement of all its members; and while it is certainly impossible for everyone to become an efficient Elder or Evangelist, it is nev­ertheless the duty of all to “ grow in grace, and in the knowledge of our Lord and Savior Jesus Christ.” (2 Peter 3:18.) Hebrews 5:12 —ye have need, etc.— Instead of going forward, they had, it seems, rather gone backward in their knowledge of Divine things; so that they had need to be instructed again in the very elements of the Christian Religion. Our author does not mean to say, as in our English Version, that his readers had need to be instructed again as to “ which be [are] the first principles of the Oracles of God.” It is not of their incapacity to distinguish between the rudi­ments of the Gospel and its more profound and mysterious princi­ples, but of their ignorance of the rudiments themselves, that the Apostle here complains. And ‘hence with Luther, Calvin, Bleek, Alford, etc., I would render the passage as follows: “ Ye again have need that some one teach you the rudiments of the beginning of the Oracles of God.” The word oracle (logion) means simply a Divine utterance, a communication from God. It occurs but four times in the New Testament (Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11), in all of which it clearly means the inspired utter­ances of God. In this instance, it has reference to the communica­tions of God made known to us in the Gospel; the elements of Which are given in Hebrews 6:1-2.

Hebrews 5:13 —For every one that useth milk, etc.— This language is of course metaphorical. As newborn babes in the kingdom of nature need to be fed on milk, so also it is with babes in the Kingdom of Christ. They, too, must be fed with “ the pure milk of the word” that they may grow thereby. (1 Peter 2:2.) And hence Paul says to the brethren in Corinth, “ I have fed you with milk, and not with meat [solid food] ; for hitherto ye were not able to bear it; neither yet now are ye able.” (1 Corinthians 3:2.) And so also he says here to the Hebrew brethren, “ Ye are become such as have need of milk [the mere rudiments, or elementary lessons, of the Christian Religion], and not of solid food [the more difficult and profound instructions of the Gospel]. “ For every one,” he says, “ that partakes of milk is unskillful in the word of righteousness; for he is but a babe in Christ.” By the “ word of righteousness/’ the Apostle means simply the word of the Gospel, in which God’ s plan of righteousness by faith is revealed in order to faith (Romans 1:17) ; so that being justified by faith we may attain to the righ­teousness that is required of every believer. Hebrews 5:14 —But strong meat belongeth, etc.— In both this and the preceding verse, there is a blending together of the literal and the figurative; but not to such an extent as to obscure in any way the sense of either passage. Indeed, the meaning is so very plain in both cases, that our author does not deem it necessary to complete the allegory; but having introduced his subject by means of an il­lustrating metaphor, he very beautifully and with laconic brevity combines the literal and the figurative in the same clause. The analogy may be stated fully as follows: As solid food belongs only to those who are of full age, and who, by reason of habitual exer­cise, have their senses so perfectly educated, as to be able to dis­cern through them the physical properties of bodies; so also the more profound and abstruse principles of the Christian Religion, such as the priesthood of Christ, his atonement, etc., are suitable only for those, who, from long study and experience in the school of Christ, have their inward senses so trained as to be able to dis­criminate accurately between the right and the wrong, the good and the evil. The idea is, that discipline of both head and heart is essentially necessary in order to qualify Christians for the right apprehension and just appreciation of the more difficult parts of the Christian system. Every faculty of man’ s intellectual and moral nature, as well as every part of his physical organization, is de­veloped, strengthened, and quickened, by means of a judicious course of exercise. And the disciple who habitually neglects this course of discipline, can never attain to the stature of a perfect man in Christ Jesus.

By the necessities of his own nature, he will ever remain but, as it were, a babe in Christ; if indeed he does not ut­terly fall away from all the hopes and consolations of the Gospel. This neglect of study and moral discipline was the great error and misfortune of the Hebrews. Many of them, it would seem, had never progressed beyond the mere alphabet of the Christian Re­ligion. And hence they were but illy prepared to enter with the Apostle on the consideration of the many difficult and sublime themes that are discussed in the following chapters.

The word rendered senses (aistheteria) means properly the physical organs of sensation, such as the eyes, the ears, and the fin­gers, through which we perceive the qualities and properties of things that are material. But metaphorically, it signifies, as in this connection, the faculties of the soul, by means of which we dis­criminate between those things which differ in their moral quali­ties.

Hebrews Chapter FIveVerse 1 AND HONOR OF CHRIST’S ; A WITH ; TO THOSE WHO OBEY; REPROOF OF For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.(Hebrews 5:1) In the Jewish system, a tremendous weight of significance and emphasis was placed upon the glorious office of the high priest; and, for the encouragement of Christians tempted to revert to Judaism, it was therefore necessary to show that Christ was and is indeed a great high priest, not merely equal, but vastly superior to any of the high priests of Israel. In this and following verses, the author of Hebrews analyzes the high priesthood of Christ in such a manner as to prove that the Christians who had given up the priesthood of Aaron and his successors had, in Christ, received far more than they had lost. In every conceivable comparison, as to rank, character, quality of sacrifice, or whatsoever, the marvelous superiority of Christ is emphatically demonstrated. He begins with the ordinary qualifications of any high priest, namely, that (1) he should be taken from among people; (2) appointed by God; (3) have tender compassion for those whom he represented; (4) possess an adequate sacrifice; and (5) refrain from taking such an honor unto himself. Then he proceeds to show how, in all of these matters, Christ possessed the most extraordinary qualifications. Without doubt, the earthly splendor of the Jewish high priest was a factor of seductive influence on Christians, especially those of Jewish background. His rich robes, the extravagantly ornate breastplate, the unique privilege of entering the Holy of Holies on the day of atonement, his status as judge and president of the Sanhedrin, his dramatic influence as the official representative of the Jewish nation, more especially at a time when they had no king, the traditional descent of the office from the sons of Aaron and reaching all the way back to the Exodus, and the grudging respect paid to the office, even by Roman conquerors - all these things and many others elevated the Jewish high priest to a position of isolated splendor in the eyes of the people. “Gifts and sacrifices for sins” has special reference to the day of atonement and to the ceremonial offering of blood, first for the sins of the high priest and then for the sins of all the people. The separate mention of gifts and sacrifices is a distinction between the unbloody offerings and the bloody ones, both classes of which were offered on the day of atonement. Barmby called attention to this distinction in these words, “Though bloodshedding was essential for atonement (Hebrews 9:22), the unbloody [~minchah] formed part of the ceremony of expiation, and this notably on the day of atonement."[1]ENDNOTE: [1] J. Barmby, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 21, Hebrews I, p. 136. Verse 2 Who can bear gently with the ignorant and erring, for that he himself also is encompassed with infirmity.The need of compassion on the part of a high priest is stressed here, a qualification sadly lacking in many who held that position. Alexander Jannaeus, one particularly heartless priest, was singled out by Bruce, who said of him, “No man in Israel was less disposed to `bear gently with the ignorant and erring’ - or anyone else.” He further said that from the “fall of the house of Zadok to the destruction of the temple 240 years later, there were very few high priests in Israel who manifested the personal qualities so indispensable to their sacred office."[2] Also, the generation that first received Hebrews were close enough to remember the heartless Annas, remembered for his part in the crucifixion of Christ, and who had begun his career as high priest by putting a man to death, for which injustice he was deposed by Rome and the power to inflict death removed from his office. Regardless of the failure of many high priests to possess the virtue of compassion mentioned here, that virtue should nevertheless be held prerequisite to the exercise of any meaningful sacred ministry, and far more for that of such an office as high priest. No antidote for a proud and vindictive spirit is quite as effective as a penitent consciousness of one’s own sins and shortcomings, an excellent example being Paul, who said, “I have great sorrow and unceasing pain in my heart. For I could wish that I myself were anathema from Christ for my brethren’s sake my kinsmen according to the flesh” (Romans 9:2-3). ENDNOTE: [2] F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 89-90. Verse 3 And by reason thereof is bound, as for the people, so also for himself, to offer for sins.Here the author touches on one of the great differences between the high priest of Israel and the Lord Jesus Christ; whereas they were, through infirmity and sins, required to offer blood for themselves, Christ, being sinless and undefiled, was laid under no such necessity. Milligan pointed out that this acknowledgment of guilt by the Aaronic priests was not confined to such a special occasion as the day of atonement, but was all-pervasive. The high priest was required to offer sacrifices for his own sins, as well as for the sins of the people. This he did not only on special occasions and for special offenses (Leviticus 4:3-12), but also in all the regular daily, weekly, monthly, and yearly sacrifices that were offered for the sins of the nation; in all these there was an acknowledgment of his own guilt, as well as the guilt of the brethren.[3]Although there can be no analogy between the high priesthood of Israel and the office of Christian ministers and teachers, there certainly is, however, the same common bond of the need of forgiveness that unites every teacher of God’s word with the people who hear him. Every minister of the truth stands squarely in need of the forgiveness he preaches for others, both the teacher and the taught requiring the same remedy in the blood of Christ and the same loving obedience that it might become their final possession. ENDNOTE: [3] R. Milligan, New Testament Commentary (Nashville: Gospel Advocate Company, 1962), p. 151. Verse 10 Named of God a high priest after the order of Melchizedek.Here the author picks up the thread of argument relative to the high priesthood of Christ, intending to return a few verses later with a further elaboration of it; but characteristically of the author, he interrupts himself to deliver the third of five great exhortations in the epistle. It is precisely this trait which suggests Paul as the author. Named of God indicates that Christ’s being made a priest forever after the order of Melchizedek was none of the author’s doing; it had not been conceived by any of Christ’s followers, but it was an act of God himself; and there it was in the sacred scriptures, embedded as in a matrix, and only waiting for the fullness of time when the mind of inspiration would illuminate it with a finger of light, as is done in this very passage. The deduction that all were expected to make is quite obvious, namely, that Christ’s high priesthood was no less of God than was that of Aaron, and over and beyond that, was in many remarkable particulars superior to it. THE THIRD The balance of Hebrews 5 and all of Hebrews 6 are given to an extensive exhortation for the purpose of arousing the disciples from their lethargy and setting their feet firmly on the road to spiritual maturity. They had simply not developed as should have been expected; and, although sufficient time had elapsed since their conversion that they should have been by that time able teachers of the word of God, such was far from being true of them. They had made themselves content with a knowledge of the rudimentary things of faith and of the first principles of the gospel and had not gone forward to acquire a genuine mastery of the faith. That elementary character of their faith looms in the writer’s mind, at this point, as an actual impediment to their understanding of the marvelous things he was writing; and before proceeding with such advanced teaching, he takes time out to protest their incompetence to understand it!

Verse 11 Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing.One can have sympathy with original readers of Hebrews, for not merely unto them but to many in our own times and in all ages, the writer’s words are properly said to be “hard of interpretation.” This is true of the thoughts of Melchizedek, which seem to have precipitated this word from the author; and it is also true of many other things in the epistle, such as the teaching on chastisement (Hebrews 12:7), etc. The importance of the communication, however, is so great and the need of the people to understand it is so urgent that, after a rebuke to them, he goes ahead with the argument anyway. Verse 12 For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and have become such as have need of milk and not of solid food.That the knowledge of spiritual things may be classified as elementary and advanced is explicit in the words “milk” and “solid food.” Perhaps there is even a more advanced classification to be discerned in the words of Paul who said, “For the Spirit searcheth all things, yea, the deep things of God” (1 Corinthians 2:10). The metaphor of milk and solid food will be noted under Hebrews 5:13-14. It should be noted specifically that there are certain elementary, basic, and foundational truths in the Christian system that should be known and received by all. These things are called here “rudiments” and “first principles”; and there is not the slightest hint in this place and elsewhere that these basic things are not important; but, on the other hand, they are projected as vital. Indeed, the author states that the people need to be taught all that again. “Ye have need again” that someone teach you, etc. An outline of Christian fundamentals is given in the next chapter, and each of them will be more fully studied there. Verse 13 For everyone that partaketh of milk is without experience in the word of righteousness; for he is a babe. But solid food is for full grown men, even those who by reason of use have their senses exercised to discern good and evil.Peter referred to young Christians as “newborn babes,” admonishing them to “long for the spiritual milk which is without guile, that ye may grow thereby unto salvation” (1 Peter 2:2). Paul used the same metaphor and extended it thus, “I fed you with milk, not with meat; for ye were not able to bear it; nay, not even now are ye able; for ye are yet carnal” (1 Corinthians 3:2-3). The metaphor of children and full-grown men is also used in Ephesians 4:13-14, where Paul admonished his readers to attain the stature of “full-grown men” and that they should be no longer “children.” From the passage before us, it is plain that spiritual maturity is not simply a matter of time. Many who have been Christians many years may be in the condition of these Hebrew Christians. True spiritual growth is the result of prayer, study, meditation, faithfulness, diligence, exercise, and the successful struggle against temptations. The need for spiritual maturity is implicit in the confusion of the complex and sinful world in which people live. Matters of right and wrong do not always appear as checkerboard squares of black and white, there being many gray areas where the proper discovery of what is right and wrong can be a far more difficult matter. The great loss to the spiritual infant is that he may be misled, an eventuality that becomes certain unless he attains some degree of spiritual maturity.

The church needs full-grown people, people who are not blown about by every wind of doctrine, people who have triumphed over the flesh, people of deep and loving personality, able to comfort the weak and the discouraged, and prepared to stand against all obstacles whatsoever. The pity of the present age of the church is seen in congregations of spiritual infants, uninstructed in the weightier things of the true faith, and indeed utterly ignorant of them, incapable of recognizing the most arrogant heresies, even those that deny the Lord, and still, after so many years, possessing only the most elementary knowledge of Christianity.

“THE EPISTLE TO THE HEBREWS”

Chapter FiveHow 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? (Hebrews 5:12)- 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 Questions by E.M. Zerr On Hebrews 51. Of whom is every High Priest taken?

2. For whom is he ordained ?
3. In what things is he ordained ?
4. That he may offer what ?
5. Distinguish between gifts and sacrifices.
6. For what are these things offered?
7. How should we feel toward the ignorant ?
8. Where have these ignorant ones gone?
9. On what account can our Priest feel for the ignorant?
10. What is meant by this infirmity?
11. How general does this require his offering to be?
12. Is this position to be self-assumed ?
13. What example is referred to?
14. Was Christ an exception as to this calling?
15. By whom was he called ?
16. By whom was Aaron called?
17. Which was called secondly?
18. How does thi3 fact affect Judaizers ?
19. In what does Jesus contrast with 3rd verse?
20. To whom does Jesus compare in the priesthood ?
21. Does this make him differ from Aaron?
22. State the antecedent of “ who” in verse 7.
23. Why the expression “ days of his flesh” ?
24. In these days what did he offer up to God ?
25. For how long is the priesthood of Jesus ?
26. In what sense was Jesus saved from death ?
27. Why was he heard ?
28. How did he exhibit his obedience ?
29. By what means was he made perfect?
30. What is meat by eternal salvation?
31. To whom is this salvation to come?
32. In what law must his commands be found?
33. Can one obey him and follow Moses also ?
34. After what order was he called?
35. Which class of priests was he of?
36. State the antecedent of “ whom” verse 11.
37. What kind of utterances are yet to be said?
38. On what account are they hard utterances?
39. Was such condition unavoidable?
40. What should they have been by now ?
41. In what principles did they need instruction?
42. With what law did these principles begin?
43. What figures of nourishment is used?
44. Who is considered unskilful ?
45. Give the meaning of unskilful.
46. In what age of life is such a person considered to be ?
47. Who are able to use strong meat?
48. By what means may they become strong?
49. What discernment will this enable them to make?
50. Under above figure, what is the age of Judaizers?

Hebrews 5:1

Hebrews 5:1. The superiority of the system of Christ over that of Moses continues to be the subject of this book. The discussion is especially formed around the priesthoods, making comparison to show wherein they are alike as well as where they differ. This and a number of verses following will deal (generally) with many of the points in which they are similar. The high priests of the Mosaic system were men–human beings–who were ordained (appointed) to act on behalf of the nation’s relation to the things of God. These priests acted in these things by offering the gifts and sacrifices for their sins.

The two words are much alike in many respects. The first means the offerings that were made voluntarily, consisting of money or fruits that could be used for the living of the priests or the maintenance of the temple. The second has reference to animals that were to become victims on the altar; the blood of some of these was taken by the high priest into the most holy place.

Hebrews 5:2

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 5:3

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 5:4

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 5:5

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 5:6

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 5:7

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 5:8

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 5:9

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 5:10

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 5:11

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 5:12

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 5:13

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 5:14

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.)