Teks -- Hebrews 5:1-14 (NET)

5:1 For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. 5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people. 5:4 And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. 5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, who said to him, “You are my Son! Today I have fathered you,” 5:6 as also in another place God says, “You are a priest forever in the order of Melchizedek.” 5:7 During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. 5:8 Although he was a son, he learned obedience through the things he suffered. 5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him, 5:10 and he was designated by God as high priest in the order of Melchizedek.

The Need to Move on to Maturity

5:11 On this topic we have much to say and it is difficult to explain, since you have become sluggish in hearing. 5:12 For though you should in fact be teachers by this time, you need need someone to teach you the beginning elements of God’s utterances. You have gone back to needing milk, not solid food. 5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant. 5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Heb 5:1 - In things pertaining to God

In things pertaining to God ( ta pros ton theon ).

Accusative of general reference as in Heb 2:17 (Rom 15:17). The two essential points about any high priest are human sympathy (Heb 5:1-3) and divine appointment (Heb 5:4). He is taken from men and appointed in behalf of men.

Robertson: Heb 5:1 - That he may offer

That he may offer ( hina prospherēi ).

Purpose clause with hina and present active subjunctive of prospherō , "that he keep on offering (from time to time)."

Robertson: Heb 5:1 - Both gifts

Both gifts ( dōra )

and sacrifices (kai thusias ). General term (dōra ) and bloody offerings, but the two together are inclusive of all as in Heb 8:3; Heb 9:9 (1Ki 8:64).

Robertson: Heb 5:1 - For sins

For sins ( huper hamartiōn ).

His own included (Heb 7:27) except in the case of Jesus.

Robertson: Heb 5:2 - Who can bear gently

Who can bear gently ( metriopathein dunamenos ).

Present active infinitive of the late verb metriopatheō (metrios , moderate, pateō , 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. 32) 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).

Robertson: Heb 5:2 - With the ignorant

With the ignorant ( tois agnoousin ).

Dative case of the articular present active participle of agnoeō , old verb not to know (Mar 9:32).

Robertson: Heb 5:2 - And erring

And erring ( kai planōmenois ).

Present middle participle (dative case) of planaō . 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"(hekousiōs , Heb 10:26) had no provision in the Levitical system. For deliberate apostasy (Heb 3:12; Heb 10:26) no pardon is offered.

Robertson: Heb 5:2 - Is compassed with infirmity

Is compassed with infirmity ( perikeitai astheneian ).

Present passive indicative of the old verb perikeimai here used transitively as in Act 28:20 (halusin , chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

Robertson: Heb 5:3 - For himself

For himself ( peri heautou ).

Note peri three times here (peri tou laou ,peri heautou ,peri hamartiōn ), but in Heb 5:1 huper anthrōpōn ,huper hamartiōn . In the Koiné this interchange of peri (around) and huper (over) is common (Mat 26:28).

Robertson: Heb 5:4 - Taketh the honour unto himself

Taketh the honour unto himself ( heautōi lambanei tēn timēn ).

Dative case of personal interest (heautōi ). 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.

Robertson: Heb 5:5 - So Christ also

So Christ also ( houtōs kai ho Christos ).

Just as with Aaron. Jesus had divine appointment as high priest also.

Robertson: Heb 5:5 - To be made

To be made ( genēthēnai ).

First aorist passive infinitive of ginomai .

Robertson: Heb 5:5 - High priest

High priest ( archierea ).

Predicate accusative agreeing with heauton (himself) object of edoxasen .

Robertson: Heb 5:5 - But he that spake unto him

But he that spake unto him ( all' ho lalēsas pros auton ).

Ellipsis of edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psa 2:7 quoted already as Messianic (Heb 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (Joh 5:30, Joh 5:43; Joh 8:54; Joh 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 (Joh 3:16).

Robertson: Heb 5:6 - In another place

In another place ( en heterōi ).

That is Psa 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 tēn 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 (5:10-7:28).

Robertson: Heb 5:7 - In the days of his flesh

In the days of his flesh ( en tais hēmerais tēs sarkos autou ).

Here (Heb 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin"(Heb 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.

Robertson: Heb 5:7 - Having offered up

Having offered up ( prosenegkas ).

Second aorist active (-a form) participle of prospherō (cf. Heb 5:3). An allusion to the Agony of Christ in Gethsemane.

Robertson: Heb 5:7 - Supplications

Supplications ( hiketērias ).

Socrates, Polybius, Job (Job 40:22) combine this word with deēseis (prayers) as here. The older form was hikesia . The word hiketērios is an adjective from hiketēs (a suppliant from hikō , to come to one) and suggests one coming with an olive branch (elaia ). Here only in the N.T.

Robertson: Heb 5:7 - With strong crying and tears

With strong crying and tears ( meta kraugēs ischuras kai dakruōn ).

See Luk 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (Joh 11:35; Luk 19:41), but Gethsemane chiefly.

Robertson: Heb 5:7 - To save him from death

To save him from death ( sōzein ek thanatou ).

A reference to the cry of Jesus in Gethsemane (Mat 26:39).

Robertson: Heb 5:7 - Having been heard for his godly fear

Having been heard for his godly fear ( eisakoustheis apo tēs eulabeias ).

Old word from eulabēs (taking hold well, Luk 2:25 from eu ,lambanō , the verb eulabeomai in N.T. only in Heb 11:7), in N.T. only here and Heb 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.

Robertson: Heb 5:8 - Though he was a Son

Though he was a Son ( kaiper ōn huios ).

Concessive participle with kaiper , regular Greek idiom as in Heb 7:5; Heb 12:17.

Robertson: Heb 5:8 - Yet learned obedience

Yet learned obedience ( emathen hupakoēn ).

Second aorist active indicative of manthanō . Succinct and crisp statement of the humanity of Jesus in full harmony with Luk 2:40, Luk 2:52 and with Heb 2:10.

Robertson: Heb 5:8 - By the things which he suffered

By the things which he suffered ( aph' hōn epathen ).

There is a play on the two verbs (emathen -epathen ), paronomasia. Second aorist active indicative of paschō . He always did his Father’ s will (Joh 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us.

Robertson: Heb 5:9 - Having been made perfect

Having been made perfect ( teleiōtheis ).

First aorist passive participle of teleioō , the completion of the process of training mentioned by this same verb in Heb 2:10 "by means of sufferings"(dia pathēmatōn ) as stated again here in Heb 5:8.

Robertson: Heb 5:9 - The author of eternal salvation

The author of eternal salvation ( aitios sōtērias aiōniou ).

Common adjective from aitia (cause), causing, often in Greek with sōtērias (Aeschines, Philo), in N.T. only here, Luk 23:4, Luk 23:14, Luk 23:22; Act 19:40. See same idea in Heb 2:10 (archēgon ). See Isa 45:17.

Robertson: Heb 5:10 - Named of God

Named of God ( prosagoreutheis ).

First aorist passive participle of prosagoreuō , old verb to salute, to address, only here in N.T. Common in Plutarch.

Robertson: Heb 5:11 - Of whom

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 (5:11-6:20) before going on with the argument (7:1-28).

Robertson: Heb 5:11 - Hard of interpretation

Hard of interpretation ( dusermēneutos ).

Late and rare verbal compound (dus ,hermēneuō ), 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.

Robertson: Heb 5:11 - Dull of hearing

Dull of hearing ( nōthroi tais akoais ).

Old adjective (papyri also), from negative nē and ōtheō , to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and Heb 6:12 (slack, sluggish). Plato calls some students nōthroi (stupid).

Robertson: Heb 5:12 - Teachers

Teachers ( didaskaloi ).

Predicate nominative after einai .

Robertson: Heb 5:12 - By reason of the time

By reason of the time ( dia ton chronon ).

Alas, what a commentary on modern Christians.

Robertson: Heb 5:12 - That some one teach you the rudiments

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 Gal 4:3, Gal 4:9; Col 2:8.

Robertson: Heb 5:12 - Of the first principles of the oracles of God

Of the first principles of the oracles of God ( tēs archēs tōn logiōn tou theou ).

Three genitives linked to each other. Archēs (beginning) illustrates ta stoicheia , just before, the A B C of Christian teaching like Heb 6:1. 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. (Act 7:38; Rom 3:2), of God’ s word through Christians (1Pe 4:11), of the substance of Christian teaching (Heb 5:12).

Robertson: Heb 5:12 - Of milk

Of milk ( galaktos ).

Because still babes (1Co 3:2) and not able to chew "solid food"(stereās trophēs ), without intellectual and spiritual teeth.||

Robertson: Heb 5:13 - Without experience

Without experience ( apeiros ).

Old adjective (alpha privative and peira , trial). Inexperienced. The babe (nēpios , old word, negative nē 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. Heb 1:2; Heb 2:3 for the word spoken by Christ).

Robertson: Heb 5:14 - For full-grown men

For full-grown men ( teleiōn ).

Predicate genitive. The word is for adults, relative perfection (teleioi ) in contrast with babes as in 1Co 2:6; 1Co 3:1; 1Co 13:11; Phi 3:15; Eph 4:4, not absolute perfection (Mat 5:48).

Robertson: Heb 5:14 - Their senses

Their senses ( ta aisthētēria ).

The organs of perception (Stoic term for sense organs) from aisthanomai (Luk 9:45), in Plato, Galen, Hippocrates, here only in N.T.

Robertson: Heb 5:14 - Exercised

Exercised ( gegumnasmena ).

Perfect passive participle of gumnazō , to exercise (naked, gumnos ). Galen uses aisthētēria gegumnasmena together after echō as we have here. For this predicate use of the participle with echō see Luk 13:6; Luk 14:19. "By reason of use"one gains such skill.

Robertson: Heb 5:14 - To discern

To discern ( pros diakrisin ).

"For deciding between"(from diakrinō ), old word with ablative kalou te kai kakou (between good and evil). See 1Co 12:1; Rom 14:1.

Vincent: Heb 5:1 - Every high priest

Every high priest ( πᾶς ἀρχιερεὺς )

Every Levitical high priest. Αρχιερεὺς o P.

Vincent: Heb 5:1 - Taken

Taken ( λαμβανόμενος )

Rend. being taken , or since he is taken: not who is taken . The point is that the high priest's efficiency for men depends on his being taken from among men.

Vincent: Heb 5:1 - Is ordained

Is ordained ( καθίσταται )

Constituted priest. See on Tit 1:5.

Vincent: Heb 5:1 - For men

For men ( ὑπὲρ ἀνθρώπων )

On behalf of men.

Vincent: Heb 5:1 - In things pertaining to God

In things pertaining to God ( τὰ πρὸς τὸν θεόν )

As respects his relation to God. See on Heb 2:17.

Vincent: Heb 5:1 - That he may offer

That he may offer ( ἵνα προσφέρῃ )

Προσφέρειν , lit. to bring to ( the altar ). Comp. Mat 5:23. o P., who, however, has the kindred noun προσφορὰ offering . Very often in lxx; nineteen times in Hebrews, and always, with one exception (Heb 12:7), in the technical sense, as here.

Vincent: Heb 5:1 - Gifts - sacrifices

Gifts - sacrifices ( δῶρα - θυσίας )

Δῶρα offerings generally: θυσίας bloody sacrifices. The distinction, however, is not constantly observed. Thus, θυσὶαι , of unbloody offerings, Gen 4:3, Gen 4:5; Lev 2:1; Num 5:15; δῶρα , of bloody offerings, Gen 4:4; Lev 1:2, Lev 1:3, Lev 1:10.

Vincent: Heb 5:1 - For sins

For sins ( ὑπὲρ ἁμαρτιῶν )

In this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow.

Vincent: Heb 5:2 - Have compassion

Have compassion ( μετιοπαθεῖν )

N.T.o . o lxx. o Class. 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 (Heb 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.

Vincent: Heb 5:2 - The ignorant

The ignorant ( τοῖς ἀγνοοῦσι )

Comp. ἀγνοημάτων ignorances , Heb 9:7, and Num 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.

Vincent: Heb 5:2 - For that he himself also is compassed with infirmity

For that he himself also is compassed with infirmity ( ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν )

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. Heb 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 Heb 7:28.

Vincent: Heb 5:3 - He ought

He ought ( ὀφείλει )

It is his duty, growing out of the fact of his own infirmity.

Vincent: Heb 5:4 - He that is called

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., ὁ καλούμενος . The article should be omitted. Rend. but being called by God ( he taketh it ), as did Aaron .

Vincent: Heb 5:5 - Did not glorify himself to be made high priest

Did not glorify himself to be made high priest

Ἐδόξασεν glorified is general, and is more specifically defined by γενηθῆναι ἀρχιερέα to be made high priest .

Vincent: Heb 5:5 - But he that said unto him, Thou art my Son, etc

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).

Vincent: Heb 5:6 - Thou art a priest forever, etc

Thou art a priest forever, etc.

According to this verse Christ is prophetically pointed out in Psa 110:1-7 as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests.

Vincent: Heb 5:6 - According to the order

According to the order ( κατὰ τὴν τάξιν )

According to the rank which Melchisedec held. Almost = like . For Melchisedec see ch. 7.

Vincent: Heb 5:7 - Who

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 , Heb 5:8, to which all the participles are preparatory.

Vincent: Heb 5:7 - In the days of his flesh

In the days of his flesh ( ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ )

During his mortal life.

Vincent: Heb 5:7 - When he had offered up prayers and supplications

When he had offered up prayers and supplications ( δεὴσεις τε καὶ ἱκετηρίας προσενέγκας )

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 προσφέρειν δεήσεις N.T.o .

Vincent: Heb 5:7 - Unto him that was able to save him from death

Unto him that was able to save him from death ( πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου )

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 Mat 26:39.

Vincent: Heb 5:7 - And was heard in that he feared

And was heard in that he feared ( καὶ εἰσακουσεὶς ἀπὸ τῆς εὐλαβείας )

Rend. was heard on account of his godly fear . Ἐυλάβεια only here and Heb 12:28. The verb εὐλαβεῖσθαι to act cautiously , beware , fear , only Heb 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 Heb 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 .

Vincent: Heb 5:8 - Though he were a Son

Though he were a Son ( καίπερ ὣν υἱὸς )

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 Heb 5:7), but is not the point of emphasis here.

Vincent: Heb 5:8 - Learned he obedience

Learned he obedience ( ἔμαθεν τὴν ὑπακοήν )

Omit he , since the subject of ἔμαθεν learned is ὃς who , Heb 5:7. Jesus did not have to learn to obey, see Joh 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, Luk 2:52. Growth in experience was an essential part of his humanity.

Vincent: Heb 5:8 - By the things which he suffered

By the things which he suffered ( ἀφ ' ὧν ἔπαθεν )

Or from the things, etc. Note the word-play, ἔμαθεν ἔπαθεν . So Croesus, addressing Cyrus, says, τὰ δέ μοι παθήματα, ἐόντα ἀχάριστα, μαθήματα γέγονεν, " my sufferings , though painful, have proved to be lessons " (Hdt. i. 207): so Soph. Trach . 142, μήτ ' ἐκμάθοις παθοῦσα " mayst thou not learn by suffering ."

Vincent: Heb 5:9 - And being made perfect

And being made perfect ( καὶ τελεωθεὶς )

Comp. Heb 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Heb 7:11, Heb 7:19; Heb 9:9; Heb 10:1, Heb 10:14; Heb 11:40; Heb 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, Phi 2:8; his obedience extended even unto death.

Vincent: Heb 5:9 - The author of eternal salvation

The author of eternal salvation ( αἴτιος σωτηρίας αἰωνίου )

Ἀίτιος , N.T.o , an adjective, causing . Comp. captain of salvation , Heb 2:10. The phrase σωτηρία αὀώνιος eternal salvation N.T.o , but see lxx, Isaiah 15:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time.

Vincent: Heb 5:9 - Unto all them that obey him

Unto all them that obey him ( πᾶσιν τοῖς ὑπκούουσιν αὐτῷ )

Obey points to obedience , Heb 5:8, and salvation to save , Heb 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. 2Th 1:8.

Vincent: Heb 5:10 - Called of God

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.

Vincent: Heb 5:11 - Of whom

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 ( περὶ οὗ )

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?

Vincent: Heb 5:11 - We have many things to say

We have many things to say ( πολὺς ἡμῖν ὁ λόγος )

Lit. the discourse is abundant unto us . We refers to the writer himself.

Vincent: Heb 5:11 - Hard to be uttered

Hard to be uttered ( δυσερμήνευτος λέγειν )

Lit. hard of interpretation to speak . The A.V. entirely misses the idea of interpretation. Rev. better, hard of interpretation . Δυσερμήνευτος N.T.o . o lxx. o Class.

Vincent: Heb 5:11 - Ye are dull of hearing

Ye are dull of hearing ( νωθροὶ γεγόνατε ταῖς ἀκοαῖς )

Rend. ye have grown dull in your hearing . For ἀκοὴ hearing see on 2Ti 4:3. The verb implies a deterioration on the hearers' part. Νωθροὶ only here and Heb 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, Pro 22:29; Sir. 4:29; 11:12. Sometimes = low , mean , obscure . So in Proverbs, but in Sirach slack , slow .

Vincent: Heb 5:12 - When for the time ye ought to be teachers

When for the time ye ought to be teachers ( ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον )

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.

Vincent: Heb 5:12 - Again

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.

Vincent: Heb 5:12 - Which be

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."

Vincent: Heb 5:12 - The first principles of the oracles

The first principles of the oracles ( τα, στοιχεῖα τῆς ἀρχῆς τῶν λογίων )

Lit. the rudiments of the beginning of the oracles . The phrase στοιχεῖα τῆς ἀρχῆς N.T.o . It is = primary elements . For στοιχεῖα see on Gal 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 περὶ τῶν δέκα λογίων . In lxx often generally - " the word or words of the Lord," see Num 24:16; Deu 33:9; Psa 12:6; Psa 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 τὰ κυριακὰ λόγια dominical oracles . The meaning here is the O . T . sayings , especially those pointing to Christ.

Vincent: Heb 5:12 - And are become

And are become ( καὶ γεγόνατε )

As in Heb 5:11, implying degeneracy. The time was when you needed the strong meat of the word.

Vincent: Heb 5:12 - Milk

Milk ( γάλακτος )

Comp. 1Co 3:2. Answering to rudiments .

Vincent: Heb 5:12 - Strong meat

Strong meat ( στερεὰς τροφῆς )

Lit. solid meat. See on steadfast , 1Pe 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.

Vincent: Heb 5:13 - Useth

Useth ( μετέχων )

Rend. partakes of . See on Heb 1:9; see on Heb 2:14; see on Heb 3:1, Heb 3:14.

Vincent: Heb 5:13 - Unskilful

Unskilful ( ἄπειρος )

N.T.o . Rend. unskilled or inexperienced .

Vincent: Heb 5:13 - In the word of righteousness

In the word of righteousness ( λόγου δικαιοσύνης )

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 (Heb 1:2); the salvation which at first was spoken by the Lord (Heb 2:3).

Vincent: Heb 5:13 - A babe

A babe ( νήπιος )

See on Rom 2:20; see on 1Co 3:1; see on Eph 4:14.

Vincent: Heb 5:14 - Strong meat belongeth to them that are of full age

Strong meat belongeth to them that are of full age ( τελείων δέ ἐστιν ἡ στερεὰ τροφή )

This rendering is clumsy. Rend. solid food is for full-grown men . For τελείων full-grown , see on 1Co 2:6. Often by Paul, as here, in contrast with νήπιοι immature Christians . See 1Co 2:6; 1Co 3:1; 1Co 13:11; Eph 4:4. Paul has the verb νηπιάζειν to be a child in 1Co 14:20.

Vincent: Heb 5:14 - By reason of use

By reason of use ( διὰ τὴν ἕξιν )

For use rend. habitude . N.T.o . It is the condition produced by past exercise. Not the process as A.V., but the result .

Vincent: Heb 5:14 - Their senses

Their senses ( τὰ αἰσθητήρια )

N.T.o . Organs of perception; perceptive faculties of the mind. In lxx see Jer 4:19; 4 Macc. 2:22.

Vincent: Heb 5:14 - Exercised

Exercised ( γεγυμνασμένα )

See on 2Pe 2:14, and see on 1Ti 4:7.

Vincent: Heb 5:14 - Good and evil

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.

Wesley: Heb 5:1 - For every high priest being taken from among men

Is, till he is taken, of the same rank with them.

Wesley: Heb 5:1 - And is appointed

That is, is wont to be appointed.

Wesley: Heb 5:1 - In things pertaining to God

To bring God near to men, and men to God.

Wesley: Heb 5:1 - That he may offer both gifts

Out of things inanimate, and animal sacrifices.

Wesley: Heb 5:2 - Who can have compassion

In proportion to the offence: so the Greek word signifies.

Wesley: Heb 5:2 - On the ignorant

Them that are in error.

Wesley: Heb 5:2 - And the wandering

Them that are in sin.

Wesley: Heb 5:2 - Seeing himself also is compassed with infirmity

Even with sinful infirmity; and so needs the compassion which he shows to others.

Wesley: Heb 5:4

The apostle begins here to treat of the priesthood of Christ. The sum of what he observes concerning it is, Whatever is excellent in the Levitical priesthood is in Christ, and in a more eminent manner; and whatever is wanting in those priests is in him.

Wesley: Heb 5:4 - And no one taketh this honour

The priesthood. To himself, but he that is called of God, as was Aaron - And his posterity, who were all of them called at one and the same time. But it is observable, Aaron did not preach at all; preaching being no part of the priestly office.

Wesley: Heb 5:5 - So also Christ glorified not himself to be an high priest

That is, did not take this honour to himself, but received it from him who said, Thou art my Son, this day have I begotten thee - Not, indeed, at the same time; for his generation was from eternity. Psa 2:7.

Wesley: Heb 5:6

Psa 110:4.

Wesley: Heb 5:7

The sum of the things treated of in the seventh and following chapters is contained, Heb 5:7-10; and in this sum is admirably comprised the process of his passion, with its inmost causes, in the very terms used by the evangelists.

Wesley: Heb 5:7 - Who in the days of his flesh

Those two days, in particular, wherein his sufferings were at the height.

Wesley: Heb 5:7 - Having offered up prayers and supplications

Thrice.

Wesley: Heb 5:7 - With strong crying and tears

In the garden.

Wesley: Heb 5:7 - To him that was able to save him from death

Which yet he endured, in obedience to the will of his Father.

Wesley: Heb 5:7 - And being heard in that which he particularly feared

When the cup was offered him first, there was set before him that horrible image of a painful, shameful, accursed death, which moved him to pray conditionally against it: for, if he had desired it, his heavenly Father would have sent him more than twelve legions of angels to have delivered him. But what he most exceedingly feared was the weight of infinite justice; the being "bruised" and "put to grief" by the hand of God himself. Compared with this, everything else was a mere nothing; and yet, so greatly did he ever thirst to be obedient to the righteous will of his Father, and to "lay down" even "his life for the sheep," that he vehemently longed to be baptized with this baptism, Luk 12:50. Indeed, his human nature needed the support of Omnipotence; and for this he sent up strong crying and tears: but, throughout his whole life, he showed that it was not the sufferings he was to undergo, but the dishonour that sin had done to so holy a God, that grieved his spotless soul. The consideration of its being the will of God tempered his fear, and afterwards swallowed it up; and he was heard not so that the cup should pass away, but so that he drank it without any fear.

Wesley: Heb 5:8 - Though he were a Son

This is interposed. lest any should be offended at all these instances of human weakness. In the garden, how frequently did he call God his Father! Mat 26:39, &c. And hence it most evidently appears that his being the Son of God did not arise merely from his resurrection.

Wesley: Heb 5:8 - Yet learned he

The word learned, premised to the word suffered, elegantly shows how willingly he learned. He learned obedience, when be began to suffer; when he applied himself to drink that cup: obedience in suffering and dying.

Wesley: Heb 5:9 - And being perfected

By sufferings, Heb 2:10; brought through all to glory.

Wesley: Heb 5:9 - He became the author

The procuring and efficient cause.

Wesley: Heb 5:9 - Of eternal salvation to all that obey him

By doing and suffering his whole will.

Wesley: Heb 5:10 - Called

The Greek word here properly signifies surnamed. His name is, "the Son of God." The Holy Ghost seems to have concealed who Melchisedec was, on purpose that he might be the more eminent type of Christ. This only we know, - that he was a priest, and king of Salem, or Jerusalem.

Wesley: Heb 5:11 - Concerning whom

The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the Hebrews.

Wesley: Heb 5:11 - We

Preachers of the gospel. Have many things to say, and hard to be explained - Though not so much from the subject - matter, as from your slothfulness in considering, and dulness in apprehending, the things of God.

Wesley: Heb 5:12

Ye have need that one teach you again which are the first principles of religion. Accordingly these are enumerated in Heb 6:1.

Wesley: Heb 5:12 - And have need of milk

The first and plainest doctrines.

Wesley: Heb 5:13 - Every one that useth milk

That neither desires, nor can digest, anything else: otherwise strong men use milk; but not milk chiefly, and much less that only.

Wesley: Heb 5:13 - Is unexperienced in the word of righteousness

The sublimer truths of the gospel. Such are all who desire and can digest nothing but the doctrine of justification and imputed righteousness.

Wesley: Heb 5:14 - But strong meat

These sublimer truths relating to "perfection," Heb 6:1. Belong to them of full age, who by habit - Habit here signifies strength of spiritual understanding, arising from maturity of spiritual age. By, or in consequence of, this habit they exercise themselves in these things with ease, readiness, cheerfulness, and profit.

JFB: Heb 5:1 - For

Substantiating Heb 4:15.

JFB: Heb 5:1 - every

That is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

JFB: Heb 5:1 - taken from among men

Not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, Heb 2:16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

JFB: Heb 5:1 - ordained

Greek, "constituted," "appointed."

JFB: Heb 5:1 - both gifts

To be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].

JFB: Heb 5:2 - Who can

Greek, "being able"; not pleasing himself (Rom 15:3).

JFB: Heb 5:2 - have compassion

Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28).

JFB: Heb 5:2 - ignorant

Sins not committed in resistance of light and knowledge, but as Paul's past sin (1Ti 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

JFB: Heb 5:2 - out of the way

Not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

JFB: Heb 5:2 - infirmity

Moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

JFB: Heb 5:3 - by reason hereof

"on account of this" infirmity.

JFB: Heb 5:3 - he ought . . . also for himself, to offer for sins

The Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people . . . on account of sins."

JFB: Heb 5:4 - no man

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

JFB: Heb 5:5 - glorified not himself

Did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54).

JFB: Heb 5:5 - but he that said

That is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (Heb 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (2Sa 8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (Heb 5:10), as Priest.

JFB: Heb 5:6

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

JFB: Heb 5:7 - in the days of his flesh

(Heb 2:14; Heb 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.

JFB: Heb 5:7 - when he had offered

Rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father.

JFB: Heb 5:7 - prayers and supplications

Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God . . . probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mat 26:39) [BENGEL].

JFB: Heb 5:7 - with strong crying and tears

The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mat 26:37, "sorrowful and very heavy." Mar 14:33; Luk 22:44, "in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Psa 22:1 ("roaring . . . cry"), Psa 22:2, Psa 22:19, Psa 22:21, Psa 22:24; Psa 69:3, Psa 69:10, "I wept."

JFB: Heb 5:7 - able to save him from death

Mar 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.

JFB: Heb 5:7 - heard in that he feared

There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense Heb 12:28 uses the noun, and Heb 11:7 the verb. ALFORD somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [TRENCH]. This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not My will, but Thy will be done"; and with the context, Heb 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified Heb 5:4, "No man taketh this honor unto himself." ALFORD well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

JFB: Heb 5:8

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

JFB: Heb 5:9 - made perfect

Completed, brought to His goal of learning and suffering through death (Heb 2:10) [ALFORD], namely, at His glorious resurrection and ascension.

JFB: Heb 5:9 - author

Greek, "cause."

JFB: Heb 5:9 - eternal salvation

Obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Isa 45:17).

JFB: Heb 5:9 - unto all . . . that obey him

As Christ obeyed the Father, so must we obey Him by faith.

JFB: Heb 5:10

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

JFB: Heb 5:11

Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At Heb 6:20 he resumes the comparison of Christ to Melchisedec.

JFB: Heb 5:11 - hard to be uttered

Rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (Heb 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them.

JFB: Heb 5:11 - ye are

Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT JERUSALEM were dull in spiritual things, and legal in spirit, appears from Act 21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on Heb 5:12, on "for the time").

JFB: Heb 5:12 - for the time

Considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.

JFB: Heb 5:12 - which be the first principles

Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.

JFB: Heb 5:12 - of the oracles of God

Namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.

JFB: Heb 5:12 - are become

Through indolence.

JFB: Heb 5:12 - milk . . . not . . . strong meat

"Milk" refers to such fundamental first principles as he enumerates in Heb 6:1-2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [LIMBORCH].

JFB: Heb 5:13 - useth

Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.

JFB: Heb 5:13 - the word of righteousness

The Gospel wherein "the righteousness of God is revealed from faith to faith" (Rom 1:17), and which is called "the ministration of righteousness" (2Co 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare Mat 3:15).

JFB: Heb 5:14 - strong meat

"solid food."

JFB: Heb 5:14 - them . . . of full age

Literally, "perfect": akin to "perfection" (Heb 6:1).

JFB: Heb 5:14 - by reason of use

Greek, "habit."

JFB: Heb 5:14 - senses

Organs of sense.

JFB: Heb 5:14 - exercised

Similarly connected with "righteousness" in Heb 12:11.

JFB: Heb 5:14 - to discern both good and evil

As a child no longer an infant (Isa 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in Heb 13:9.

Clarke: Heb 5:1 - For every high priest taken from among men

For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv , from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron

Clarke: Heb 5:1 - Is ordained for men

Is ordained for men - Ὑπερ ανθρωπων κ̀±θισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man’ s salvation

Clarke: Heb 5:1 - That he may offer both gifts and sacrifices for sins

That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view

1.    As the author and dispenser of all temporal good

2.    As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts

1.    Offerings or gifts

2.    Sacrifices

1.    As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged

2.    As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin

The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

Clarke: Heb 5:2 - Who can have compassion on the ignorant

Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one’ s passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner

Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession

The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν ; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

Clarke: Heb 5:3 - And by reason hereof

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

Clarke: Heb 5:4 - This honor

This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office

Clarke: Heb 5:4 - But he that is called of God, as was Aaron

But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind

Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate."It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God’ s holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

Clarke: Heb 5:5 - Christ glorified not himself

Christ glorified not himself - The man Jesus Christ, was also appointed by God to this most awful yet glorious office, of being the High Priest of the whole human race. The Jewish high priest represented this by the sacrifices of beasts which he offered; the Christian High Priest must offer his own life: Jesus Christ did so; and, rising from the dead, he ascended to heaven, and there ever appeareth in the presence of God for us. Thus he has reassumed the sacerdotal office; and because he never dies, he can never have a successor. He can have no vicars, either in heaven or upon earth; those who pretend to be such are impostors, and are worthy neither of respect nor credit

Clarke: Heb 5:5 - Thou art my Son

Thou art my Son - See on Heb 1:5 (note), and the observations at the end of that chapter. And thus it appears that God can have no high priest but his Son; and to that office none can now pretend without blasphemy, for the Son of God is still the High Priest in his temple.

Clarke: Heb 5:6 - He saith also in another place

He saith also in another place - That is, in Psa 110:4, a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes on Psa 110:4. For the mode of quotation here, See the note on Heb 2:6

Clarke: Heb 5:6 - Thou art a priest for ever

Thou art a priest for ever - As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture

Clarke: Heb 5:6 - After the order of Melchisedec

After the order of Melchisedec - Who this person was must still remain a secret. We know nothing more of him than is written in Gen 14:18 (note), etc., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.

Clarke: Heb 5:7 - Who in the days of his flesh

Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted

Clarke: Heb 5:7 - Offered up prayers and supplications

Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning

I shall take a general view of this and the two following verses, and then examine the particular expressions

It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked

The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, Heb 5:8, that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, Heb 5:9; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, Heb 5:7."I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: -

A weight of wo, more than whole worlds could bear

I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation

Clarke: Heb 5:7 - Prayers and supplications, etc.

Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through."Sohar, Exod., fol. 5

"There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all."Synops. Sohar, p. 33

The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker

The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι . Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands."And ἱκετης , hiketes , he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν· "He who, in the most humble and servile manner, entreats and begs any thing from another."In reference to this custom the Latins used the phrase velamenta pratendere , "to hold forth these covered branches,"when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication."Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. " Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt .""Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation."This is a remarkable case, and may well illustrate our Lord’ s situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day

Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing

Clarke: Heb 5:7 - To save him from death

To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Heb 2:14; the seed of Abraham, Heb 2:16, who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of Heb 2:15, the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned

If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between Heb 5:6 and Heb 5:7; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in Heb 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Heb 5:8, Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in Heb 12:2-11 (note), to which the reader will do well to refer.

Clarke: Heb 5:8 - Though he were a Son

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

Clarke: Heb 5:9 - And being made perfect

And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one’ s labor, and enjoyed the fruits of it. Heb 12:23 : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross

"In this verse,"says Dr. Macknight, "three things are clearly stated

1.    That obedience to Christ is equally necessary to salvation with believing on him

2.    That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3

3.    That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him.

He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.

Clarke: Heb 5:10 - Called of God a high priest

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

Clarke: Heb 5:11 - Of whom we have many things to say

Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied

1.    To Melchisedec

2.    To Christ

3.    To the endless priesthood

Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend

Clarke: Heb 5:11 - Hard to be uttered

Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood

Clarke: Heb 5:11 - Dull of hearing

Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.

Clarke: Heb 5:12 - For when for the time

For when for the time - They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others

Clarke: Heb 5:12 - Which be the first principles

Which be the first principles - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second time ( παλιν ) certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in Psa 110:1-7 :, and in Isa 53:1-12 : By the oracles of God the writings of the Old Testament, are undoubtedly meant

Clarke: Heb 5:12 - And are become such

And are become such - The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written

Clarke: Heb 5:12 - Such as have need of milk

Such as have need of milk - Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving στερεα τροφη, solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called al Bordah , written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter mim , the first letter in Mohammed’ s name, we meet with a couplet that contains a similar sentiment to that of the apostle: -

"The soul is like to a young infant, which, if permitted, will grow up to manhood in the love of sucking; but if thou take it from the breast it will feel itself weaned.

Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists

1.    In the conformity that is between bodily food and the Gospel as preached

2.    In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds

1.    milk

2.    strong or solid meat; and those who feed on these are reduced to two sorts

1.    children

2.    men of ripe age. Both of which are applied to hearers of the Gospel

1.    Some there are who are νηπιοι, babes or infants, and some are τελειοι, perfect or full grown

2.    These babes are described by a double properly

1.    They are dull of hearing

2.    They are unskilful in the word of righteousness

In opposition to this, those who are spiritually adult are

1.    They who are capable of instruction

2.    Such as have their senses exercised to discern both good and evil

3.    The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γαλα, milk; to the others, I. Νηπιοι· Babes or Infants II. Τελειοι· Perfect or Adult

Who are	Who are
1. Νωθροι ταις ακοαις· Dull of hearing	1. Φρονιμοι· Wise and prudent.
2. Απειροι λογου δικαιοσυνης· Inexperienced in the doctrine of righteousness.	2. Τα αισθητηρια γεγυμνασμενα εχοντες· And have their senses properly exercised.
These have need	These have need
Γαλακτος· Of milk.	Στερεας τροφης· Of solid food.

But all these are to derive their nourishment or spiritual instruction εκ των λογιων του Θεου, from the oracles of God. The word oracle, by which we translate the λογιον of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament

1.    It signifies the Law received from God by Moses, Act 7:38

2.    The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Rom 3:2, and in the text under consideration

3.    It signifies Divine revelation in general, because all delivered immediately from God, 1Th 2:13; 1Pe 4:11. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God

Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton

What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy

Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.

Clarke: Heb 5:13 - For every one that useth milk

For every one that useth milk - It is very likely that the apostle, by using this term, refers to the doctrines of the law, which were only the rudiments of religion, and were intended to lead us to Christ, that we might be justified by faith

Clarke: Heb 5:13 - The word of righteousness

The word of righteousness - Αογος δικαιοσυνης· The doctrine of justification. I believe this to be the apostle’ s meaning. He that uses milk - rests in the ceremonies and observances of the law, is unskilful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.

Clarke: Heb 5:14 - But strong meat

But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows

Clarke: Heb 5:14 - By reason of use

By reason of use - Who, by constant hearing, believing, praying, and obedience, use all the graces of God’ s Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord

Clarke: Heb 5:14 - Have their senses exercised

Have their senses exercised - The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities

There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection

In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?

Calvin: Heb 5:1 - NO PHRASE

1.=== For every high priest, === etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them; and the object of the whole discourse is, to show what Christ’s office really is, and also to prove that whatever was ordained under the law was ordained on his account. Hence the Apostle passes on at last to show that the ancient priesthood was abolished.

He first says that the priests were taken from among men; secondly, that they did not act a private part but for the whole people; thirdly, that they were not to come empty to appease God, but furnished with sacrifices; fourthly, that they were not to be exempt from human infirmities, that they might more readily succor the distressed; and lastly, that they were not presumptuously to rush into this office, and that then only was the honor legitimate when they were chosen and approved by God. We shall consider briefly each of these points.

We must first, however, expose the ignorance of those who apply these things to our time, as though there was at this day the same need of priests to offer sacrifices; at the same time there is no necessity for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.

===Taken from among men, === etc. This he says of the priests. It hence follows that it was necessary for Christ to be a real man; for as we are very far from God, we stand in a manner before him in the person of our priest, which could not be, were he not one of us. Hence, that the Son of God has a nature in common with us, does not diminish his dignity, but commends it the more to us; for he is fitted to reconcile us to God, because he is man. Therefore Paul, in order to prove that he is a Mediator, expressly calls him man; for had he been taken from among angels or any other beings, we could not by him be united to God, as he could not react down to us.

===For men, === etc. This is the second clause; the priest was not privately a minister for himself, but was appointed for the common good of the people. But it is of great consequence to notice this, so that we may know that the salvation of us all is connected with and revolves on the priesthood of Christ. The benefit is expressed in these words, ordains those things which pertain to God. They may, indeed, be explained in two ways, as the verbκαθίσταται has a passive as well as an active sense. They who take it passively give this version, “is ordained in those things,” etc.; and thus they would have the preposition in to be understood; I approve more of the other rendering, that the high priest takes care of or ordains the things pertaining to God; for the construction flows better, and the sense is fuller. ⁸⁴ But still in either way, what the Apostle had in view is the same, namely, that we have no intercourse with God, except there be a priest; for, as we are unholy, what have we to do with holy things? We are in a word alienated from God and his service until a priest interposes and undertakes our cause.

===That he may offer both gifts, === etc. The third thing he mentions respecting a priest is the offering of gifts. There are however here two things, gifts and sacrifices; the first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone then is he, who having taken away sins by his own sacrifice, can reconcile God to us.

Calvin: Heb 5:2 - NO PHRASE

2.=== Who can, === etc. This fourth point has some affinity to the first, and yet it may be distinguished from it; for the Apostle before taught us that mankind are united to God in the person of one man, as all men partake of the same flesh and nature; but now he refers to another thing, and that is, that the priest ought to be kind and gentle to sinners, because he partakes of their infirmities. The word which the Apostle uses, μετριοπαθεῖν is differently explained both by Greek and Latin interpreters. ⁸⁵ I, however, think that it simply means one capable of sympathy. All the things which are here said of the Levitical priests do not indeed apply to Christ; for Christ we know was exempt from every contagion of sin; he therefore differed from others in this respect, that he had no necessity of offering a sacrifice for himself. But it is enough for us to know that he bare our infirmities, though free from sin and undefiled. Then, as to the ancient and Levitical priests, the Apostle says, that they were subject to human infirmity, and that they made atonement also for their own sins, that they might not only be kind to others when gone astray, but also condole or sympathize with them. This part ought to be so far applied to Christ as to include that exception which he mentioned before, that is, that he bare our infirmities, being yet without sin. At the same time, though ever free from sin, yet that experience of infirmities before described is alone abundantly sufficient to incline him to help us, to make him merciful and ready to pardon, to render him solicitous for us in our miseries. The sum of what is said is, that Christ is a brother to us, not only on account of unity as to flesh and nature, but also by becoming a partaker of our infirmities, so that he is led, and as it were formed, to show forbearance and kindness. The participle, δυνάμενος is more forcible than in our common tongue, qui possit , “who can,” for it expresses aptness or fitness. The ignorant and those out of the way, or erring, he has named instead of sinners, according to what is done in Hebrew; for שגגה , shegage, means every kind of error or offense, as I shall have presently an occasion to explain.

Calvin: Heb 5:4 - NO PHRASE

4.=== And no man, === etc. There is to be noticed in this verse partly a likeness and partly a difference. What makes an office lawful is the call of God; so that no one can rightly and orderly perform it without being made fit for it by God. Christ and Aaron had this in common, that God called them both; but they differed in this, that Christ succeeded by a new and different way and was made a perpetual priest. It is hence evident that Aaron’s priesthood was temporary, for it was to cease. We see the object of the Apostle; it was to defend the right of Christ’s priesthood; and he did this by showing that God was its author. But this would not have been sufficient, unless it was made evident that an end was to be put to the old in order that a room might be obtained for this. And this point he proves by directing our attention to the terms on which Aaron was appointed, for we are not to extend them further than God’s decree; and he will presently make it evident how long God had designed this order to continue. Christ then is a lawful priest, for he was appointed by God’s authority. What is to be said of Aaron and his successors? That they had as much right as was granted them by the Lord, but not so much as men according to their own fancy concede to them.

But though this has been said with reference to what is here handled, yet we may hence draw a general truth, — that no government is to be set up in the Church by the will of men, but that we are to wait for the command of God, and also that we ought to follow a certain rule in electing ministers, so that no one may intrude according to his own humor. Both these things ought to be distinctly noticed for the Apostle here speaks not of persons only, but also of the office itself; nay, he denies that the office which men appoint without God’s command is lawful and divine. For as it appertains to God only to rule his Church, so he claims this right as his own, that is, to prescribe the way and manner of administration. I hence deem it as indisputable, that the Papal priesthood is spurious; for it has been framed in the workshop of men. God nowhere commands a sacrifice to be offered now to him for the expiation of sins; nowhere does he command priests to be appointed for such a purpose. While then the Pope ordains his priests for the purpose of sacrificing, the Apostle denies that they are to be counted lawful priests; they cannot therefore be such, except by some new privilege they exalt themselves above Christ, for he dared not of himself to take upon him this honor, but waited for the command of the Father.

This also ought to be held good as to persons, that no individual is of himself to seize on this honor without public authority. I speak now of offices divinely appointed. At the same time it may sometimes be, that one, not called by God, is yet to be tolerated, however little he may be approved, provided the office itself be divine and approved by God; for many often creep in through ambition or some bad motives, whose call has no evidence; and yet they are not to be immediately rejected, especially when this cannot be done by the public decision of the Church. For during two hundred years before the coming of Christ the foulest corruptions prevailed with respect to the priesthood, yet the right of honor, proceeding from the calling of God, still continued as to the office itself; and the men themselves were tolerated, because the freedom of the Church was subverted. It hence appears that the greatest defect is the character of the office itself, that is, when men of themselves invent what God has never commanded. The less endurable then are those Romish sacrificers, who prattle of nothing but their own titles, that they may be counted sacred, while yet they have chosen themselves without any authority from God.

Calvin: Heb 5:5 - NO PHRASE

5.=== Thou art my Son, === etc. This passage may seem to be far­fetched; for though Christ was begotten of God the Father, he was not on this account made also a priest. But if we consider the end for which Christ was manifested to the world, it will plainly appear that this character necessarily belongs to him. We must however bear especially in mind what we said on the first chapter; that the begetting of Christ, of which the Psalmist speaks, was a testimony which the Father rendered to him before men. Therefore the mutual relation between the Father and the Son is not what is here intended; but regard is rather had to men to whom he was manifested. Now, what sort of Son did God manifest to us? One indued with no honor, with no power? Nay, one who was to be a Mediator between himself and man; his begetting then included his priesthood. ⁸⁶

Calvin: Heb 5:6 - As he saith in another place,

6.As he saith in another place, or, elsewhere, etc. Here is expressed more clearly what the Apostle intended. This is a remarkable passage, and indeed the whole Psalm from which it is taken; for there is scarcely anywhere a clearer prophecy respecting Christ’s eternal priesthood and his kingdom. And yet the Jews try all means to evade it, in order that they might obscure the glory of Christ; but they cannot succeed. They apply it to David, as though he was the person whom God bade to sit on his right hand; but this is an instance of extreme effrontery; for we know that it was not lawful for kings to exercise the priesthood. On this account, Uzziah, that is, for the sole crime of intermeddling with an office that did not belong to him, so provoked God that he was smitten with leprosy. (2Ch 26:18.) It is therefore certain that neither David nor any one of the kings is intended here.

If they raise this objection and say, that princes are sometimes called כהנים cohenim, priests, I indeed allow it, but I deny that the word can be so understood here. For the comparison here made leaves nothing doubtful: Melchisedec was God’s priest; and the Psalmist testifies that that king whom God has set on his right hand would be a |kohen| according to the order of Melchisedec. Who does not see that this is to be understood of the priesthood? For as it was a rare and almost a singular thing for the same person to be a priest and a king, at least an unusual thing among God’s people, hence he sets forth Melchisedec as the type of the Messiah, as though he had said, “The royal dignity will not prevent him to exercise the priesthood also, for a type of such a thing has been already presented in Melchisedec.” And indeed all among the Jews, possessed of any modesty, have conceded that the Messiah is the person here spoken of, and that his priesthood is what is commended.

What is in Greek, κατὰ τάξιν according to the order, is in Hebrew, על-דברתי ol-deberti, and means the same, and may be rendered, “according to the way” or manner: and hereby is confirmed what I have already said, that as it was an unusual thing among the people of God for the same person to bear the office of a king and of a priest, an ancient example was brought forward, by which the Messiah was represented. The rest the Apostle himself will more minutely set forth in what follows.

Calvin: Heb 5:7 - Who in the days, === etc. As the form and beauty of Christ is especially disfigured by the cross, while men do not consider the end for which he humbled himself, the Apostle again teaches us what he had before briefly referred to, that his wonderful goodness shines forth especially in this respect, that he for our good subjected himself to our infirmities. It hence appears that our faith is thus confirmed, and that his honor is not diminished for having borne our evils.

He points out two causes why it behooved Christ to suffer, the proximate and the ultimate. The proximate was, that he might learn obedience; and the ultimate, that he might be thus consecrated a priest for our salutation.

===The days of his flesh

7.Who in the days, === etc. As the form and beauty of Christ is especially disfigured by the cross, while men do not consider the end for which he humbled himself, the Apostle again teaches us what he had before briefly referred to, that his wonderful goodness shines forth especially in this respect, that he for our good subjected himself to our infirmities. It hence appears that our faith is thus confirmed, and that his honor is not diminished for having borne our evils.

He points out two causes why it behooved Christ to suffer, the proximate and the ultimate. The proximate was, that he might learn obedience; and the ultimate, that he might be thus consecrated a priest for our salutation.

===The days of his flesh no doubt mean his life in this world. It hence follows, that the word flesh does not signify what is material, but a condition, according to what is said in 1Co 15:50, “Flesh and blood shall not inherit the kingdom of God.” Rave then do those fanatical men who dream that Christ is now divested of his flesh, because it is here intimated that he has outlived the days of his flesh for it is one thing to be a real man, though endued with a blessed immortality; it is another thing to be liable to those human sorrows and infirmities, which Christ sustained as long as he was in this world, but has now laid aside, having been received into heaven.

Let us now look into the subject. Christ who was a Son, who sought relief from the Father and was heard, yet suffered death, that thus he might be taught to obey. There is in every word a singular importance. By days of the flesh he intimates that the time of our miseries is limited, which brings no small alleviation. And doubtless hard were our condition, and by no means tolerable, if no end of suffering were set before us. The three things which follow bring us also no small consolations; Christ was a Son, whom his own dignity exempted from the common lot of men, and yet he subjected himself to that lot for our sakes: who now of us mortals can dare refuse the same condition? Another argument may be added, — though we may be pressed down by adversity, yet we are not excluded from the number of God’s children, since we see him going before us who was by nature his only Son; for that we are counted his children is owing only to the gift of adoption by which he admits us into a union with him, who alone lays claim to this honor in his own right.

===When he had offered up prayers, === etc. The second thing he mentions respecting Christ is, that he, as it became him, sought a remedy that he might be delivered from evils; and he said this that no one might think that Christ had an iron heart which felt nothing; for we ought always to consider why a thing is said. Had Christ been touched by no sorrow, no consolation could arise to us from his sufferings; but when we hear that he also endured the bitterest agonies of mind, the likeness becomes then evident to us. Christ, he says, did not undergo death and other evils because he disregarded them or was pressed down by no feeling of distress, but he prayed with tears, by which he testified the extreme anguish of his soul. ⁸⁷ Then by tears and strong crying the Apostle meant to express the intensity of his grief, for it is usual to show it by outward symptoms; nor do I doubt but that he refers to that prayer which the Evangelists mention, “Father, if it be possible, let this cup pass from me,” (Mat 26:42; Luk 22:42;) and also to another, “My God, my God, why hast thou forsaken me?” (Mat 27:46.) For in the second instance mention is made by the evangelists of strong crying; and in the first it is not possible to believe that his eyes were dry, since drops of blood, through excessive grief, flowed from his body. It is indeed certain that he was reduced to great straits; and being overwhelmed with real sorrows, he earnestly prayed his Father to bring him help. ⁸⁸

And what application is to be made of this? Even this, that whenever our evils press upon us and overwhelm us, we may call to mind the Son of God who labored under the same; and since he has gone before us there is no reason for us to faint. We are at the same time reminded that deliverance from evils can be found from no other but from God alone, and what better guidance can we have as to prayer than the example of Christ? He betook himself immediately to the Father. And thus the Apostle indicates what ought to be done by us when he says that he offered prayers to him who was able to deliver him from death; for by these words he intimates that he rightly prayed, because he fled to God the only Deliverer. His tears and crying recommend to us ardor and earnestness in prayer, for we ought not to pray to God formally, but with ardent desires.

===And was heard, === etc. Some render the following words, “on account of his reverence” or fears but I wholly differ from them. In the first place he puts the word aloneἐυλαθείας without the possessive “his”; and then there is the prepositionἀπὸ “from,” not ὑπὲρ “on account of,” or any other signifying a cause or a reason. As, then, εὐλάθεια means for the most part fear or anxiety, I doubt not but that the Apostle means that Christ was heard from that which he feared, so that he was not overwhelmed by his evils or swallowed up by death. For in this contest the Son of God had to engage, not because he was tried by unbelief, the source of all our fears, but because he sustained as a man in our flesh the judgment of God, the terror of which could not have been overcome without an arduous effort. Chrysostom interprets it of Christ’s dignity, which the Father in a manner reverenced; but this cannot be admitted. Others render it “piety.” But the explanation I have given is much more suitable, and requires no long arguments in its favor. ⁸⁹

Now he added this third particular, lest we should think that Christ’s prayers were rejected, because he was not immediately delivered from his evils; for at no time was God’s mercy and aid wanting to him. And hence we may conclude that God often hears our prayers, even when that is in no way made evident. For though it belongs not to us to prescribe to him as it were a fixed rule, nor does it become him to grant whatsoever requests we may conceive in our minds or express with our tongues, yet he shows that he grants our players in everything necessary for our salvation. So when we seem apparently to be repulsed, we obtain far more than if he fully granted our requests.

But how was Christ heard from what he feared, as he underwent the death which he dreaded? To this I reply, that we must consider what it was that he feared; why was it that he dreaded death except that he saw in it the curse of God, and that he had to wrestle with the guilt of all iniquities, and also with hell itself? Hence was his trepidation and anxiety; for extremely terrible is God’s judgment. He then obtained what he prayed for, when he came forth a conqueror from the pains of death, when he was sustained by the saving hand of the Father, when after a short conflict he gained a glorious victory over Satan, sin, and hell. Thus it often happens that we ask this or that, but not for a right end; yet God, not granting what we ask, at the same time finds out himself a way to succor us.

Calvin: Heb 5:8 - NO PHRASE

8.=== Yet learned he obedience, === etc. The proximate end of Christ’s sufferings was thus to habituate himself to obedience; not that he was driven to this by force, or that he had need of being thus exercised, as the case is with oxen or horses when their ferocity is to be tamed, for he was abundantly willing to render to his Father the obedience which he owed. But this was done from a regard to our benefit, that he might exhibit to us an instance and an example of subjection even to death itself. It may at the same time be truly said that Christ by his death learned fully what it was to obey God, since he was then led in a special manner to deny himself; for renouncing his own will, he so far gave himself up to his Father that of his own accord and willingly he underwent that death which he greatly dreaded. The meaning then is that Christ was by his sufferings taught how far God ought to be submitted to and obeyed.

It is then but right that we also should by his example be taught and prepared by various sorrows, and at length by death itself, to render obedience to God; nay, much more necessary is this in our case, for we have a disposition contumacious and ungovernable until the Lord subdues us by such exercises to bear his yoke. This benefit, which arises from the cross, ought to allay its bitterness in our hearts; for what can be more desirable than to be made obedient to God? But this cannot be effected but by the cross, for in prosperity we exult as with loose reins; nay, in most cases, when the yoke is shaken off, the wantonness of the flesh breaks forth into excesses. But when restraint is put on our will, when we seek to please God, in this act only does our obedience show itself; nay, it is an illustrious proof of perfect obedience when we choose the death to which God may call us, though we dread it, rather than the life which we naturally desire.

Calvin: Heb 5:9 - And being made perfect, // Sanctified // To all them that obey him

9.And being made perfect, or sanctified, etc. Here is the ultimate or the remoter end, as they call it, why it was necessary for Christ to suffer: it was that he might thus become initiated into his priesthood, as though the Apostle had said that the enduring of the cross and death were to Christ a solemn kind of consecration, by which he intimates that all his sufferings had a regard to our salvation. It hence follows, that they are so far from being prejudicial to his dignity that they are on the contrary his glory; for if salvation be highly esteemed by us, how honorably ought we to think of its cause or author? For he speaks not here of Christ only as an example, but he ascends higher, even that he by his obedience has blotted out our transgressions. He became then the cause of salvation, because he obtained righteousness for us before God, having removed the disobedience of Adam by an act of an opposite kind, even obedience.

Sanctified suits the passage better than “made perfect.” The Greek wordτελειωθεὶς means both; but as he speaks here of the priesthood, he fitly and suitably mentions sanctification. And so Christ himself speaks in another place, “For their sakes I sanctify myself.” (Joh 17:19.) It hence appears that this is to be properly applied to his human nature, in which he performed the office of a priest, and in which he also suffered. ⁹⁰

To all them that obey him If then we desire that Christ’s obedience should be profitable to us, we must imitate him; for the Apostle means that its benefit shall come to none but to those who obey. But by saying this he recommends faith to us; for he becomes not ours, nor his blessings, except as far as we receive them and him by faith. He seems at the same time to have adopted a universal term, all, for this end, that he might show that no one is precluded from salvation who is but teachable and becomes obedient to the Gospel of Christ.

Calvin: Heb 5:10 - Called of God,

10.Called of God, or named by God, etc. As it was necessary that he should pursue more at large the comparison between Christ and Melchisedec, on which he had briefly touched, and that the mind of the Jews should be stirred up to greater attention, he so passes to a digression that he still retails his argument.

Calvin: Heb 5:11 - NO PHRASE

11. He therefore makes a preface by saying that he had many things to say, but that they were to prepare themselves lest these things should be said in vain. He reminds them that they were hard or difficult things; not indeed to repel them, but to stimulate them to greater attention. For as things that are easily understood render us slothful, so we become more keenly bent on hearing when anything obscure is set before us. He however states that the cause of the difficulty was not in the subject but in themselves. And indeed the Lord speaks to us so clearly and without any obscurity, that his word is rightly called our light; but its brightness become dim through our darkness. ⁹¹ This happens partly through our dullness and partly through our sloth; for though we are very dull to understand the truth of God, yet there is to be added to this vice the depravity of our affections, for we apply our minds to vanity rather than to God’s truth. We are also continually impeded either by our perverseness, or by the cares of the world, or by the lusts of our flesh. Of whom does not refer to Christ, but to Melchisedec; yet he is not referred to as a private man, but as the type of Christ, and in a manner personating him.

Calvin: Heb 5:12 - For when for the time ye ought, === etc. This reproof contains in it very sharp goads to rouse the Jews from their sloth. He says that it was unreasonable and disgraceful that they should still continue in the elements, in the first rudiments of knowledge, while they ought to have been teachers. “You ought,” he says, “to have been the instructors of others, but ye are not even disciples capable of comprehending an ordinary truth; for ye do not as yet understand the first rudiments of Christianity.” That he might, however, make them the more ashamed of themselves, he mentions the “first principles,” or the elements of the beginning of God’s words, as though he had said, You do not know the alphabet. We must, indeed, learn through life; for he alone is truly wise who owns that he is very far from perfect knowledge; but we ought still to profit so much by learning as not to continue always in the first principles. Nor are we to act in such a way, that what is said by Isaiah should be verified in us,

“There shall be to you a precept on precept, a precept on precept,” etc. (Isa 28:10;)

but we ought, on the contrary, so to exert ourselves, that our progress may correspond to the time allowed us.

Doubtless, not only years, but days also, must be accounted for; so that every one ought to strive to make progress; but few there are who summon themselves to an account as to past time, or who show any concern for the future. We are, therefore, justly punished for our sloth, for most of us remain in elements fitted for children. We are further reminded, that it is the duty of every one to impart the knowledge he has to his brethren; so that no one is to retain what he knows to himself, but to communicate it to the edification of others. ⁹²

===Such as have need of milk

12.For when for the time ye ought, === etc. This reproof contains in it very sharp goads to rouse the Jews from their sloth. He says that it was unreasonable and disgraceful that they should still continue in the elements, in the first rudiments of knowledge, while they ought to have been teachers. “You ought,” he says, “to have been the instructors of others, but ye are not even disciples capable of comprehending an ordinary truth; for ye do not as yet understand the first rudiments of Christianity.” That he might, however, make them the more ashamed of themselves, he mentions the “first principles,” or the elements of the beginning of God’s words, as though he had said, You do not know the alphabet. We must, indeed, learn through life; for he alone is truly wise who owns that he is very far from perfect knowledge; but we ought still to profit so much by learning as not to continue always in the first principles. Nor are we to act in such a way, that what is said by Isaiah should be verified in us,

“There shall be to you a precept on precept, a precept on precept,” etc. (Isa 28:10;)

but we ought, on the contrary, so to exert ourselves, that our progress may correspond to the time allowed us.

Doubtless, not only years, but days also, must be accounted for; so that every one ought to strive to make progress; but few there are who summon themselves to an account as to past time, or who show any concern for the future. We are, therefore, justly punished for our sloth, for most of us remain in elements fitted for children. We are further reminded, that it is the duty of every one to impart the knowledge he has to his brethren; so that no one is to retain what he knows to himself, but to communicate it to the edification of others. ⁹²

===Such as have need of milk Paul uses the same metaphor in 1Co 3:2; and he reproaches the Corinthians with the same fault with what is mentioned here, at least with one that is very similar; for he says, that they were carnal and could not bear solid food. Milk then means an elementary doctrine suitable to the ignorant. Peter takes the word in another sense, when he bids us to desire the milk that is without deceit, (1Pe 2:2;) for there is a twofold childhood, that is, as to wickedness, and as to understanding; and so Paul tells us, “Be not children in understanding, but in wickedness.” (1Co 14:20.) They then who are so tender that they cannot receive the higher doctrine, are by way of reproach called children.

For the right application of doctrines is to join us together, so that we may grow to a perfect manhood, to the measure of full age, and that we should not be like children, tossed here and there, and carried about by every wind of doctrine. (Eph 4:14.) We must indeed show some indulgence to those who have not yet known much of Christ, if they are not capable as yet of receiving solid food, but he who has had time to grow, if he till continues a child, is not entitled to any excuse. We indeed see that Isaiah brands the reprobate with this mark, that they were like children newly weaned from the breasts. (Isa 28:9.) The doctrine of Christ does indeed minister milk to babes as well as strong meat to adults; but as the babe is nourished by the milk of its nurse, not that it may ever depend on the breast, but that it may by degrees grow and take stronger food; so also at first we must suck milk from Scripture, so that we may afterwards feed on its bread. The Apostle yet so distinguishes between milk and strong food, that he still understands sound doctrine by both, but the ignorant begin with the one, and they who are well­taught are strengthened by the other.

Calvin: Heb 5:13 - For every one who uses milk,

13.For every one who uses milk, or, who partakes of milk, etc. He means those who from tenderness or weakness as yet refuse solid doctrine; for otherwise he who is grown up is not averse to milk. But he reproves here an infancy in understanding, such as constrains God even to prattle with us. He then says, that babes are not fit to receive the word of righteousness, understanding by righteousness the perfection of which he will presently speak. ⁹³ For the Apostle does not here, as I think, refer to the question, how we are justified before God, but takes the word in a simpler sense, as denoting that completeness of knowledge which leads to perfection, which office Paul ascribes to the Gospel in his epistle to the Col 1:28; as though he had said, that those who indulge themselves in their ignorance preclude themselves from a real knowledge of Christ, and that the doctrine of the Gospel is unfruitful in them, because they never reach the goal, nor come even near it.

Calvin: Heb 5:14 - Of full age,

14.Of full age, or perfect, etc. He calls those perfect who are adults; he mentions them in opposition to babes, as it is done in 1Co 2:6; Eph 4:13. For the middle and manly age is the full age of human life; but he calls those by a figure men in Christ; who are spiritual. And such he would have all Christians to be, such as have attained by continual practice a habit to discern between good and evil. For he cannot have been otherwise taught aright in the truth, except we are fortified by his protection against all the falsehoods and delusions of Satan; for on this account it is called the sword of the Spirit. And Paul points out this benefit conferred by sound doctrine when he says, “That we may not be carried about by every wind of doctrine.” (Eph 4:14.) And truly what sort of faith is that which doubts, being suspended between truth and falsehood? Is it not in danger of coming to nothing every moment?

But not satisfied to mention in one word the mind, he mentions all the senses, in order to show that we are ever to strive until we be in every way furnished by God’s word, and be so armed for battle, that Satan may by no means steal upon us with his fallacies. ⁹⁴

It hence appears what sort of Christianity there is under the Papacy, where not only the grossest ignorance is commended under the name of simplicity, but where the people are also most rigidly prevented from seeking real knowledge; nay, it is easy to judge by what spirit they are influenced, who hardly allow that to be touched which the Apostle commands us to handle continually, who imagine that a laudable neglect which the Apostle here so severely reproves, who take away the word of God, the only rule of discerning rightly, which discerning he declares to be necessary for all Christians! But among those who are freed from this diabolical prohibition and enjoy the liberty of learning, there is yet often no less indifference both as to hearing and reading. When thus we exercise not our powers, we are stupidly ignorant and void of all discernment.

Defender: Heb 5:1 - high priest

The high priest in Israel had, supposedly, three qualifications. He was "taken from among men," must "have compassion" (Heb 5:2), and be "called of God" (Heb 5:4).

Defender: Heb 5:1 - gifts and sacrifices

The "gifts" offered were for thanksgiving, and the sacrifices were for repentance to seek forgiveness."

Defender: Heb 5:5 - said unto him

Quoting Psa 2:7, already quoted once in Heb 1:6, indicates the importance of this prophetic Messianic psalm."

Defender: Heb 5:6 - in another place

This verse quotes Psa 110:4, also quoted in Heb 5:10; Heb 6:20; Heb 7:17, Heb 7:21. Christ met all requirements for the priesthood except that of descent from Aaron. However, he was of another priestly order, greater even than that of Aaron and Levi.

Defender: Heb 5:6 - Melchisedec

Melchisedec was the mysterious priest/king who met Abraham when he returned from defeating the marauding confederation of kings from the north (see Gen 14:17-19). In the Genesis account, he is merely called "king of Salem" (meaning "peace") and "priest of the most high God" (the Hebrew name is El Elyon, "highest God"). The identity of Melchisedec has been vigorously debated. He is discussed in greater detail in Hebrews 7:1-21."

Defender: Heb 5:8 - learned he obedience

What Jesus knew by omniscience, He "learned" by experience, thus "being made perfect" - not as God (for as God He was eternally perfect, by definition), but as man. See notes on Heb 2:10."

Defender: Heb 5:9 - eternal salvation

There are only three adjectives used in the New Testament to describe our salvation. It is "so great salvation" (Heb 2:3), "eternal salvation" in this verse, and "the common salvation" (Jud 1:3)."

Defender: Heb 5:12 - ought

This is a strong word, meaning "have a duty." The Jewish Christians to whom the author was writing were still involved in legalism and in speculations about the nature of Christ. They had professed faith in Christ but were still "babes," needing spiritual milk (1Co 3:1).

Defender: Heb 5:12 - oracles of God

The "oracles of God" is a striking synonym for the Scriptures (Rom 3:2; 1Pe 4:11; Act 7:38)."

Defender: Heb 5:14 - of full age

"Of full age" is literally "of mature maturity," essentially, the same as "perfection" (Heb 6:1).

Defender: Heb 5:14 - senses

"Senses" here means "esthetic senses" (Greek aistheterion), used only this once in the New Testament. It implies a sort of spiritual intuition by which the sensitive Christian can, more or less, automatically discern whether something is right or wrong. However, this sense is developed only by attaining real maturity in the Scriptures."

TSK: Heb 5:1 - every // is ordained // for men // both

every : Heb 10:11; Exo 28:1-14, 29:1-37; Lev 8:2

is ordained : Heb 8:3

for men : Heb 2:17; Num 16:46-48, Num 18:1-3

both : Heb 8:3, Heb 9:9, Heb 10:11, Heb 11:4; Lev 9:7, Lev 9:15-21

TSK: Heb 5:2 - Who // have compassion on // ignorant // them // is compassed

Who : Heb 2:18, Heb 4:15

have compassion on : or, reasonably bear with

ignorant : Num 15:22-29; 1Ti 1:13

them : Heb 12:13; Exo 32:8; Jdg 2:17; Isa 30:11

is compassed : Heb 7:28; Exo 32:2-5, Exo 32:21-24; Num 12:1-9, Num 20:10-12; Luk 22:32; 2Co 11:30; 2Co 12:5, 2Co 12:9, 2Co 12:10; Gal 4:13

TSK: Heb 5:3 - as

as : Heb 7:27, Heb 9:7; Exo 29:12-19; Lev 4:3-12, Lev 8:14-21, Lev 9:7, Lev 16:6, Lev 16:15

TSK: Heb 5:4

Exo 28:1; Lev 8:2; Num 3:3, Num 16:5, Num 16:7, Num 16:10,Num 16:35, Num 16:40,Num 16:46-48, Num 17:3-11, Num 18:1-5; 1Ch 23:13; 2Ch 26:18; Joh 3:27

TSK: Heb 5:5 - Christ // Thou

Christ : Joh 7:18, Joh 8:54

Thou : Heb 1:5; Psa 2:7; Mic 5:2; Joh 3:16; Act 13:33; Rom 8:3

TSK: Heb 5:6 - Thou // Melchisedec

Thou : Heb 5:10, Heb 6:20, Heb 7:3, Heb 7:15, Heb 7:17, Heb 7:21; Psa 110:4

Melchisedec : Gen 14:18, Gen 14:19

TSK: Heb 5:7 - the // when // with // tears // unto // and // in that he feared

the : Heb 2:14; Joh 1:14; Rom 8:3; Gal 4:4; 1Ti 3:16; 1Jo 4:3; 2Jo 1:7

when : Psa. 22:1-21, Psa 69:1, Psa 88:1; Matt. 26:28-44; Mar 14:32-39; Lev 2:2, Lev 4:4-14; Joh 17:1

with : Mat 27:46, Mat 27:50; Mar 15:34, Mar 15:37

tears : Isa 53:3, Isa 53:11; Joh 11:35

unto : Mat 26:52, Mat 26:53; Mar 14:36

and : Heb 13:20; Psa 18:19, Psa 18:20, Psa 22:21, Psa 22:24, Psa 40:1-3, Psa 69:13-16; Isa 49:8; Joh 11:42; Joh 17:4, Joh 17:5

in that he feared : or, for his piety, Heb 12:28; Mat 26:37, Mat 26:38; Mar 14:33, Mar 14:34; Luk 22:42-44; Joh 12:27, Joh 12:28

TSK: Heb 5:8 - he were // yet

he were : Heb 1:5, Heb 1:8, Heb 3:6

yet : Heb 10:5-9; Isa 50:5, Isa 50:6; Mat 3:15; Joh 4:34, Joh 6:38, Joh 15:10; Phi 2:8

TSK: Heb 5:9 - being // he became // eternal // unto

being : Heb 2:10, Heb 11:40; Dan 9:24; Luk 13:32; Joh 19:30 *Gr.

he became : Heb 12:2; Psa 68:18-20; Isa 45:22, Isa 49:6; Act 3:15 *marg. Act 4:12

eternal : Heb 2:3, Heb 9:12, Heb 9:15; Psa 45:17, Psa 51:6, Psa 51:8; 2Th 2:16; 2Ti 2:10; 1Jo 5:20; Jud 1:21

unto : Heb 11:8; Isa 50:10, Isa 55:3; Zec 6:15; Mat 7:24-27, Mat 17:5; Act 5:32; Rom 1:5; Rom 2:8, Rom 6:17, Rom 10:16, Rom 15:18; 2Co 10:5; 2Th 1:8; 1Pe 1:22

TSK: Heb 5:10

Heb 5:5, Heb 5:6, Heb 6:20

TSK: Heb 5:11 - we // dull

we : 1Ki 10:1; Joh 6:6, Joh 16:12; 2Pe 3:16

dull : Isa 6:10; Mat 13:15; Mar 8:17, Mar 8:18, Mar 8:21; Luk 24:25; Act 28:27

TSK: Heb 5:12 - for the // teachers // teach // the first // the oracles // as have

for the : Mat 17:17; Mar 9:19

teachers : Ezr 7:10; Psa 34:11; 1Co 14:19; Col 3:16; Tit 2:3, Tit 2:4

teach : Isa 28:9, Isa 28:10,Isa 28:13; Phi 3:1

the first : Heb 6:1

the oracles : 2Sa 16:23; Act 7:38; Rom 3:2; 1Pe 4:11

as have : Heb 5:13; Isa 55:1; 1Co 3:1-3; 1Pe 2:2

TSK: Heb 5:13 - is unskilful // the word // he

is unskilful : Gr. hath no experience

the word : Psa 119:123; Rom 1:17, Rom 1:18, Rom 10:5, Rom 10:6; 2Co 3:9; 2Ti 3:16

he : Isa 28:9; Mat 11:25; Mar 10:15; Rom 2:20; 1Co 13:11, 1Co 14:20; Eph 4:14; 1Pe 2:2

TSK: Heb 5:14 - of full age // use // their // to discern

of full age : or, perfect, Mat 5:48; 1Co 2:6; Eph 4:13; Phi 3:15; Jam 3:2 *Gr.

use : or, an habit, or, perfection

their : Job 6:30, Job 12:11, Job 34:3; Psa 119:103; Son 1:3, Son 2:3; Mat 6:22, Mat 6:23; Eph 1:18

to discern : Gen 3:5; 2Sa 14:17; 1Ki 3:9, 1Ki 3:11; Isa 7:15; Rom 14:1 *Gr: 1Co 2:14, 1Co 2:15; Phi 1:9, Phi 1:10 *Gr: 1Th 5:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 5:1 - For every high priest taken from among men // Is ordained for men in things pertaining to God // That he may offer both gifts and sacrifices for sins

Heb 5:1-4 Concerning the office of high priests taken from

among men,

Heb 5:5-10 wherewith Christ’ s priesthood is compared, and its

privileges set forth.

Heb 5:11-14 A further account of which is deferred, and for what reason.

For every high priest taken from among men : for is a rational particle, enforcing the truth of what was asserted concerning the gospel High Priest before, that he was the most sensible and tender-hearted of all other, beyond what all his types were, even Aaron himself: how did it therefore behove those Hebrews to cleave to him and his religion, as to desert the Levitical priesthood which he had perfected in himself; he being more excellent for rise, qualities, office, call, than his preceding types, and the permanent truth of them all! For every one of that order in God’ s institution, and according to his law, ought to be selected out of the numbers of men for whom he was to minister, and therefore to be a man. He was not to be an angel, nor to minister for them; and being separated from men, is to be put into another and higher rank and order, Exo 28:1 , than he was in before: no person was to usurp it, but to be designed to it according to the Divine law settled in that behalf. This was accomplished in Christ’ s person, and he hath not since selected out of men any such order of priests properly so called in the Christian church. His officers being so far from being high priests, that they are not so much as in the enumeration of their titles styled iereiv , priests; and as far is it from truth, that there are now as priests, so altars, sacrifices, temples in the Christian church properly so called; since it is expressly against the New Testament, and if so spoken of by the fathers, it must be understood figuratively and metaphorically, or else it is untrue.

Is ordained for men in things pertaining to Godkayistatai , the designed person, is constituted and set over others for their good, to seek either temporal or spiritual good, as the office is: compare Heb 8:3 . By this ordination is power conveyed to this officer, and an obligation laid on him by a charge to exert it about things wherein men are concerned with God: he is a religious officer. Ta is imperfect, as Heb 2:7 , for en toiv , in things, or kata ta , about things. A sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating priest, who must know God’ s mind and perform it; and it was infinite mercy for God to institute such a help to sinners. The common sense of mankind about it since the fall doth evince it; no nation being without a religion, a temple, a place of worship, or a priest.

That he may offer both gifts and sacrifices for sins who may bring home to God, the supreme Lord and King of all, gifts, which were those free-will offerings, as of things inanimate, the first-fruits of corn, wine, and oil, &c., or of sacrifices, such whereby they were to atone and propitiate God for their sins, they being guilty, and he just; those were necessary to satisfy his justice, remove his wrath, and procure his blessing. What those sacrifices were which would please him, God only could reveal, as who should offer them both for himself and others: and this he did reveal to Adam, Noah, and Abraham, and to Moses fully in his law given him about them on the mount, and of which he hath written in his last four books.

Poole: Heb 5:2 - Who can have compassion on the ignorant // And on them that are out of the way // For that he himself also is compassed with infirmity

Who can have compassion on the ignorant: the melting quality of the typical high priest is eminently to be fulfilled in the gospel one; each is to have an aptness, disposition, and a sufficiency of it, by the institution of God, for his ministrations, for manner as well as for matter, Heb 2:18 4:15 . Metriopayein , strictly, is to bear, suffer, or be affected in measure, or suffer moderately, with the failings of others, in such a degree as is necessary to incline, as far as he is able, to succour, help, and comfort those who are in misery. It notes sympathy, Heb 2:18 Rom 12:15 ; and a suffering with them, yet so regulated by the Divine rule, as not to extend it unto unfit subjects, nor in an undue measure, lest it unfits him for ministerting for them. But the great High Priest excelleth in this, and is not bound to our measures, but sinlessly overabounds in it, to such as sin for want of knowledge of their duty, unwittingly, and without any forecast, for which the law provided a sacrifice, Lev 4:2 Num 15:24-29 .

And on them that are out of the wayplanwmenoiv a metaphor borrowed from travellers gone out of their way; by which are understood such sinners as are misled by infirmity or violence of temptation, and so offend God by their opinions or practices; for the expiation of such were those sacrifices appointed, Lev 5:6,7 ; but then they were such as were sensible of their sins, confessed them, and begged for pardon, of whom the High Priest was to be compassionate; but not of presumptuous and capital sinners, who were unfit subjects of God’ s mercy or man’ s: there being no sacrifices provided for such, but they were to die without mercy, Num 15:30,31 ; compare Exo 22:14 . God’ s altar itself is no protection to them, 1Ki 2:28,31 . Such sins of infirmity which the Levitical high priest was liable to himself, was he to be compassionate of.

For that he himself also is compassed with infirmity for that he was beset with infirmity, sin, ignorance, error, and disobedience; infirm in respect of duty and sacrifice, which was by reason of its weakness to be repeated yearly, Heb 10:1,11 ; and of the same infirm nature, liable to the griefs and miseries of his brethren both in soul and body. All these did surround and lie about him; he was sin and weakness all over, and therefore should be the more feeling of his brethren’ s states, and more careful and ready to sacrifice and intercede for himself and them. But our great High Priest hath all the sense of these, but no sin, Heb 4:15 .

Poole: Heb 5:3 - And by reason hereof he ought, as for the people // So also for himself, to offer for sins

This connection demonstrates the infirmity of the legal high priest: for this their infirmity, sins of ignorance and error.

And by reason hereof he ought, as for the people he was obliged to his work by the express law of God, Lev 1:1-17 . It is a rule for what the priests ought to do, and so is the whole book, to which they are to be punctually obedient, even to sacrifice for particular sinners in the church, as they were guilty and brought their sacrifice, Lev 4:1-35 , and for the whole church of Israel on the atonement day, Lev 16:15-34 .

So also for himself, to offer for sins he had also his proper sacrifice for his own sins commonly, Lev 4:3 , extraordinarily on the day of atonement annually, Lev 16:6-14 . It is not necessary to a priest to be a sinner, but it is to be merciful. Adam offered prayers and praises to his Creator for himself and Eve in innocency; but since the fall our Lord Jesus Christ is the only High Priest without sin, and yet most merciful, as well as most sensible of the sins and miseries of penitent believing sinners. He offers up the sacrifice to God truly propitiatory, as his types did the typical ones, and procured the pardon which God promised to give upon his so sacrificing to him.

Poole: Heb 5:4 - And no man taketh this honour unto himself // But he that is called of God, as was Aaron

This connecteth the last thing describing the typical Levitical priesthood, their call to it.

And no man taketh this honour unto himself not any person whatsoever hath or can lawfully take to himself the honourable office of a high priest, so as to be the author or end of it. Many have usurped this office, and others have distributed it contrary to God’ s law, whose priesthood, offerings, and ministry are no true ones, especially where men are self-officiating, corruptly managing of it, as Eli’ s sons and Jeroboam’ s priests, or self-benefiting by it, 1Sa 2:13 , &c.; Mic 3:11 . This was so honourable an office as it was united to the princedom in Melchisedec and Jethro.

But he that is called of God, as was Aaron he that is according to God’ s law, (the Author of this priesthood, its work and success), qualified in himself, separated from others, and actually honoured by God with it, he onght to take this office and execute his work in it to God’ s glory, depending on him for his blessing. Aaron is the particular instance of the Divine call to this office. God separated his tribe, family, and person for his service in the room of the first-born: God qualified him for it, entailed the high priesthood to his seed and offspring with the subordinate priesthood. He solemnly consecrated him by Moses, confirmed him in his work by fire from heaven at his first sacrifice, and vindicates his own call of him to it by the blossoming rod, and destroying the rivals with him for it, Exo 28:29,30 Nu 16:35 17:5 .

Poole: Heb 5:5 - So also Christ glorified not himself to be made an High Priest // But he that said unto him // Thou art my Son // To-day have I begotten thee

The Spirit now draws the parallel, and shows, that whatsoever is requisite in God’ s high priest, is transcendently fulfilled in the Lord Jesus Christ, the infirmities of his types, which were accidental to the office, excepted.

So also Christ glorified not himself to be made an High Priest: he begins the parallel in his call to it: God-man, the, great gospel High Priest, anointed to this office in the flesh with the Holy Ghost, was not tainted with ambition, neither did usurp this honour and dignity, Joh 8:54 , though there never was person qualified for it, or deserved it, like him. He never did intrude himself upon the office, or take the sacerdotal power to him, whatever others have done, and usurped it.

But he that said unto him but God the Father bespeaketh him, and calleth him to this high office, as he did Aaron: he chose him, separated, sent, and anointed him for it. No less person than the eternal Jehovah could constitute and invest him in what was so high for dignity, so glorious for power; he did by speaking commission him for it, and did publish and testify the constitution, glorifying him in it, as is testified, Psa 2:7 .

Thou art my Son : Thou, is not David, but Christ, as is interpreted, Heb 1:5 Act 13:33 . Art my only begotten Son, my natural Son, Joh 1:14,18 ; the first-born of God, Psa 89:27 ; compare Rom 8:29 Col 1:18 . As his Son, the Father could appoint him to what calling he pleased. By his primogeniture he had right to the priesthood and kingship; and to these doth the Father call him, as who would not be denied by him.

To-day have I begotten thee from eternity he had a right and title to this office, but his solemn investiture in it was on the resurrection day, then was he begotten to it; not only dedicated, as Hannah did Samuel to the priesthood, but solemnly, after his consecration by his own blood to it, Heb 9:10-12,23,24 , compare Rom 1:4 , was he by the Father proclaimed to be the Son-mediator, King, Priest, and Prophet, and made to enter the holy of holiest in heaven, and to sit down there on his Father’ s right hand, invested with glory and power for the execution of his offices, and this of his priesthood in special, which tie is daily fulfilling with him by his intercession: see Heb 7:25,28 9:24 ; compare Psa 2:8 .

Poole: Heb 5:6 - As he saith also in another place, Thou art a Priest for ever // After the order of Melchisedec

As he saith also in another place, Thou art a Priest for ever: the Spirit proves his call and investiture into this office, its confirmation to him for ever, by another testimony of the Father about it, penned by David, Psa 110:4 , and ratified to be so by the Lord himself, Mat 22:41-45 ; that he as man was David’ s Son: as God-man, David’ s Lord, and the grand officer to atone God by his sacrifice for sinners, and to intercede for them. By this word of God to him was he invested with the most glorious priesthood, and settled in that which he must execute for ever, Heb 7:24 , having no successor in it.

After the order of Melchisedec which order was a singular and most excellent one, such as Aaron’ s did but imperfectly shadow to us. It was a royal priesthood God installed him in, such as was Melchisedec’ s, largely described, Heb 7:1-28 . This was by God the Father revealed to David, and prophesied by him to the church, but actually fulfilled as to proclamation and inauguration at his ascension into the holy of holiest in heaven, where he actually in the flesh doth officiate and minister in it.

Poole: Heb 5:7 - Who in the days of his flesh // When he had offered up prayers and supplications // With strong crying and tears // Unto him, that was able to save him from death // And was heard in that he feared

Here Christ is paralleled in his nature, work, and compassions, to his types, and is set above them.

Who in the days of his flesh: he was taken out of men, as his type was, Heb 5:1 . He was made flesh, and dwelt among us in the human nature, Joh 1:14 . He had his days numbered, and his time set for his being and ministry beneath, doing and suffering the will of God here in a state of humiliation, frailty, and mortality; which infirmities attending his flesh, are now put off for ever, Heb 2:14 .

When he had offered up prayers and supplications: he performed his service and offering to God, as his types, for the men for whom he was ordained, such as he delighted in; his prayers represented his inward desires to God for what he needed, and was necessary in our behalf to be obtained, a sacrifice fit to be offered by him, Heb 13:15 ; compare 1Pe 2:5 . Ikethriav , a word but this once used in the New Testament; its root signifieth an olive branch, which petitioners carried in their hands; an emblem of the vehement desire of such supplicants of a peaceful answer or return to their prayers. These of Christ were the most fervent supplications, flowing from a deeply afflicted soul in a prostrate body, when he was preparing for the offering up his soul a sacrifice for sin, when he was in the garden, Luk 22:40,46 , in his agony, and when actually offering it on the cross, Mat 27:46 . These were the prayers of God-man, the gospel High Priest.

With strong crying and tears put up by him unto God the Father, who is essentially good and powerful, willing and able to hear and answer his supplications, the fountain of all mercy, blessing, and help, who could deliver him from, and save him in, the greatest dangers, so as none of those which encompassed him should hurt him, no, not death; for he was delivered from the evils which were far more dreadful to him than death itself, and which were to exercise him both before and at the hour of death. Those deadly temptations which he underwent in his agony and on the cross, and from which he chargeth the disciples to pray, that both he and they might be kept, Mat 26:37,38 . Those deadly stings in his soul, Mat 26:41 Mar 14:38 Luk 22:40,46 ; such conflicts as his Father supported him under, carried him through, and gave him the victory over all that curse and power that might do him or his mystical body hurt. It was this death of deaths that did terrify him. As for the other, he cheerfully underwent it, resigned his spirit to his Father, trusted his body in his treasury, and was so far from being swallowed up by it, that he was gloriously risen from it.

Unto him, that was able to save him from death evident in his agony, in the mighty groans that his soul poured out then when he prayed more earnestly, Luk 22:44 ; that which made him sweat through his flesh congealed clots of blood, squeezed by his agony out of his body, which made him weep and cry loudly; his voice as well as his soul was stretched out in prayer: the like was exercised by him in his conflict on the cross, Mat 27:46 . How bitter was his passion to him! How fervent, importunate, and loud his prayers! How did it break through the cloud wherewith God covered his face then! Psa 22:1-31 , represents in prophecy what was now fulfilled, Mar 15:34,37 Lu 23:46 ; It was in making satisfaction to the justice of God for us that these were exercised, to show his inward compassions to us, and to secure sustentation for us in our sufferings by temptations, Heb 2:17,18 4:15,16 .

And was heard in that he feared the efficacy of these mighty prayers and supplications is evident by their reaching God’ s ear, and procuring his help for him. He was helped, delivered, saved; so the Septuagint use this word in the Old Testament, putting hearing for helping and saving, as in Psa 55:16-18 2Ch 18:31 : apo thv eulabeiav , this is the right acceptation strictly read; for as a thing is truly apprehended, it stirreth up fear. This word hath in Scripture use two senses:

1. From the thing feared, by a metonymy, fear being put for that which works it, which was not here death simply, for that he suffered, but what he was more afraid of than death, viz. from the fear of being by his temptations hurried into diffidence of his Father, impatience in his agony, or despair at the eclipse in his death, which the devil designed. As to this his Father did hear, answer, and help him; in his agony sent his angel to strengthen him, Luk 22:43 ; and which he derfected for him at the end of his passion, when he breathed out his soul triumphantly into his Father’ s hands, Mat 27:46,50 Mr 15:37,39 Joh 19:28-30 . Or,

2. From the fear, that godly fear and care in him not to displease God in any thing he did or suffered; this was a proper cause of his acceptance, and his prayer being heard, and his deliverance, which is becoming the Mediator. This is a truth, and may be admitted; but it seemeth especially to refer to the former by his prevalency, against which by prayer he defeated the devil, was made feelingly sensible of his temptations, showed himself compassed with infirmities, though not with sinful ones, and as our High Priest was rendered pitiful and compassionate to us under our temptations, so as to intercede for us above, as he did pray for himself on earth, and to procure for us succour under and deliverance from them.

Poole: Heb 5:8

He fulfilled his type in the end; for though he were God the Son incarnate, in a nearer and more excellent relation to the Father than any angel, or any high priest among men his types, being all servants to his Father and him; God’ s Son by eternal generation as to his Deity, by conception from the Holy Ghost by the virgin as to his humanity, who for his worth might have been exempted from such burdens; yet did God teach him (not as if he wanted it at any time) by what he imposed and commanded him, and he learnt by what he did agree and covenant to perform, active obedience to God’ s will, fulfilling all righteousness, being for his person, and doing for his work to a tittle what God required from him; but especially passive obedience, by his experience knowing what it meant, freely subjecting himself to his state of humiliation, Phi 2:6-8 , enduring all the indignities and sufferings for sinners from his birth to his death, even the most vile and cursed. This the Father enjoined and commanded him, and he did obey it: read Isa 53:1-12 . He who offered prayers for himself, as a high priest offered himself a sacrifice for us, as ours. By this did he finish his Father’ s will entirely, experimentally, feelingly, knowing how difficult patience under the cross is, and how to pity us under all our sufferings.

Poole: Heb 5:9 - And being made perfect // He became the author of eternal salvation unto all them that obey him

And being made perfect: as to the powerful execution of his office, this God-man exceeds his types; for having consummated all the work to which he was designed, by his doing, suffering, dying, rising, and ascending into heaven in the human nature, he perfected the work of redemption, and consecrated himself to his office.

He became the author of eternal salvation unto all them that obey him: by this was he constituted, made, and declared by his Father to be, not an instrument, as all his types were, but the cause efficient, meritorious, and exemplar of salvation; by his sacrifice satisfying God’ s justice, meriting and effecting reconciliation and justification for sinners; and on his ascension sends forth the Holy Ghost, to qualify them for the reception of his benefits, by working in them what he requires; and on their application to him, he, as their High Priest, pleads the merit of his blood, and intercedes for their justification and salvation, which is the freeing them from all evil, criminal and penal, sin, and whatever it subjecteth them to in this world, or that which is to come; and insisting them into all the heavenly privileges promised in the covenant of grace, righteousness, holiness, heirship to, and life and glory with, God, and to be safe in the possession of them all, not for time only, but for eternity. This efficient cause produceth this only to the duty qualified subject: mankind is rendered salvable by the obedience and sacrifice of this High Priest; but it is only to penitent believing sinners that he doth communicate this, and for whom he effects it; those who will entirely submit themselves to Christ as a Lord and King, and be loyal to him and obey him, as well as to a Priest or a Saviour, continuing his faithful subjects to the end, Joh 3:16,18,36 ; compare Mat 10:22 .

Poole: Heb 5:10

His constitution by God the Father in his office, maketh it so effectual; he was solemnly proclaimed and declared to be what God had constituted him. God nameth or calleth things as they are, and as he hath made them; and this was done openly, and with the most illustrious solemnity, at his ascension into heaven, when God set him down on his right hand in the presence of all the surrounding angels, who did all submit to him as their Head and King, and acknowledge him as the great royal High Priest of God, as was foretold, Psa 110:1,2 ; which words of the psalmist the Spirit further explaineth in Heb 7:1-28 , where he proves this gospel High Priest to be of a more excellent order than Aaron’ s, even like that of Melchisedec, which it exceedeth, and which must last for ever.

Poole: Heb 5:11 - Of whom we have many things to say, and hard to be uttered // Seeing ye are dull of hearing

The Spirit here digresseth from discoursing further of the priesthood of Christ, that he may fit these Hebrews to apprehend and improve it when he shall return to it, Heb 5:7 . He beginneth with a reproof, which takes up the remainder of the chapter, and enters on it artificially from the doctrine delivered of Christ’ s priesthood, insinuating the difficulty of its reception by them.

Of whom we have many things to say, and hard to be uttered: ou , of whom, some would make to refer to Melchisedec, but by what followeth in this and Heb 5:7 , it can be spoken of none but of Christ the truth of that type, who was made a High Priest after that order. And of him the apostle was filled by the Spirit with the matter, as Elihu speaks, Job 32:18 . Much he had to say of this mystery, which was most excellent and weighty, and which a few words could not express; for it was dusermhneutov , not unutterable in itself, or difficult for him to open and interpret, but for them to understand.

Seeing ye are dull of hearing because the ears of their mind were not created nor proportioned to it: they were babes and children in understanding; the difficulty was in themselves, not in the word or mystery; their intellective faculty was slow to discern, perceive, and judge of this doctrine, and their hearts were averse to it, being so conceited concerning the Levitical priesthood: such were the apostles at the first, Joh 16:12 .

Poole: Heb 5:12 - For when for the time ye ought to be teachers // Ye have need that one teach you again which be the first principles // Of the oracles of God // And are become such as have need of milk, and not of strong meat

For when for the time ye ought to be teachers: the conviction of this fault in their understanding and will, is by the Spirit demonstrated; for their dulness proceeded from their neglect of God’ s means of knowledge, and so was inexcusable; they had time and means enough of improving in the knowledge of this gospel doctrine of Christ’ s priesthood, and to have gained in them the abilities of teachers of their families, fellow Christians, and neighbours, both from the law of Moses, and the other Scriptures, and by the teaching of Christ and his apostles.

Ye have need that one teach you again which be the first principles yet such was their negligence and idleness, that their knowledge was diminished and lost, and they fallen off to the old Mosaical economy of priesthood, ceremonies and services, so as they had need again to be taught and instructed by others which are the stoiceia of God’ s oracles in the Scriptures, such things as are the first in order, and first to be taught and learnt, the very fundamental principles of Christianity, without the knowledge of which none can be saved, and on which all others do depend. They are so styled by a metaphor, signifying such a state of this in the Scripture, as the elements have in natural bodies which they compound; or, like elements of speech, which must be first attained before there can be either an understanding, speaking, or writing of a language; they are the foundation upon which a system of the Christian religion is raised; see Heb 6:1 : which principles lie dispersed in the New Testatment, and are summed up in those ancient creeds which are agreeable to our Saviour’ s words.

Of the oracles of God: logiwn tou yeou , such oracles or revelations of God’ s mind about the way of our salvation, which he hath made to us by his Son our High Priest, and which he brought from heaven with him, and taught himself, as Heb 1:1,2 ; and hath by the inspiration of his Spirit of persons chosen on purpose by him, penned them eminently in the Scriptures of the New Testament, not excluding those of the Old Testament, which are unveiled, opened, and made glorious in them, Rom 3:2 .

And are become such as have need of milk, and not of strong meat: these Hebrews had so greatly forgotten these first principles, that they were become mere babes and infants in knowledge, they needed the first and weakest spiritual food, metaphorically styled milk; the most plain and easy truths of the gospel, such as they may understand, and give light to others; not the beggarly elements of Judaism, as they are styled, Gal 4:3,9 , and Col 2:8,20 , which would keep them ignorant babes in the word of righteousness, and unfit them for the understanding and digesting the stronger food of the higher and more excellent doctrines of the gospel concerning Christ’ s priesthood. Such a babe was Nicodemus, though a master in Israel, Joh 3:10,12 .

Poole: Heb 5:13 - For every one that useth milk // Is unskilful in the word of righteousness // For he is a babe

The Spirit proves these Hebrews such infants by describing the state of them, and of their contrary, and tacitly applying it to them under a metaphor or allegory started by him before.

For every one that useth milk for, saith he, every one of you who take in nothing but the elements and weakest kind of doctrines, and can bear no other, have not digested the first principles of the oracles of God.

Is unskilful in the word of righteousness are apeirov , not truly knowing, not proving nor experiencing, never exercised or practised in, the word of righteousness, the gospel doctrine, which is in itself an eternal certain truth, the revelation of the righteousness of God to faith, Rom 1:16,17 , and the instrumental conveyer of it to faith; a perfect rule of righteousness, making Christians conform exactly to the mind and will of God, and so reaching the state of strong and perfect ones, Col 1:25-29 .

For he is a babe he is but a new-born Christian, a child in Christ’ s school, one that cannot be experienced in the perfections of God’ s word, because he is weak in knowledge, ignorant and unconstant like an infant, 1Co 14:20 ; compare Eph 4:14 .

Poole: Heb 5:14 - But strong meat belongeth to them that are of full age // Even those who by reason of use // Have their senses // Exercised // To discern both good and evil

But strong meat belongeth to them that are of full age but those great, deep, and high mysteries of the gospel concerning Christ’ s natures, their hypostatical union, his offices, his actual fulfilling all his types in the Old Testament both personal and mystical, with the prophecies of his gospel church state, and his mediatory kingdom, &c., these are the strong meat and food of grown Christians, who have reached some maturity in the knowledge of these gospel mysteries, and are of a full age in understanding, 1Co 2:6 1Co 14:20 Phi 3:15 ; reaching on to the measure of the stature of the fulness of Christ in knowledge and grace, Eph 4:13 .

Even those who by reason of use even those who dia thn ezin , by a gracious habit of wisdom and knowledge infused and perfected by long study, practice, and exercise of themselves in the word of righteousness, by which they are able to apprehend and improve the highest doctrines of the mystery of Christ.

Have their senses: ta aisyhthria are, strictly, organs or instruments of sense, as the eye, the tongue, and the hand, by a metonymy, express seeing, tasting, and feeling; and so is by analogy applied to the inward senses and faculties of the soul, whereby they discern and relish gospel doctrines.

Exercised: gegumnasmena strictly notes such an exercise as wrestlers use for a victory with all their might and strength, being trained up to it by long exercise. The spiritual organs or faculties of Christians are well instructed, practised, made apt and ready, as the external ones are, for their proper work.

To discern both good and evil: prov diakrisin , for the discerning and differencing things, so as the mind discerns what doctrine is true and what is false by the word of righteousness, and the will chooseth what is good and refuseth what is evil, the affections love good and hate evil. As the senses external can by exercise discern what food is gustful, pleasing, and wholesome for the person, and what is nauseous and unwholesome; so the grown Christian is improved by the exercise of his spiritual senses, that can by his enlightened mind discern higher gospel doctrines, and by his renewed will relish the sublimer mysteries of Christ as they are revealed to him. Such the Christian Hebrews ought to have been, so able proficients in the school of Christ.

PBC: Heb 5:8 - Though he were a Son, yet learned he obedience by the things he suffered;

Christ was a man, but He was a God-man.  As a man, He totally depended on the Father - as a man, He was totally obedient to His Father.  Can you imagine (now He is God) - why does He have to be obedient?  He's not obedient as God but He's obedient as the God-man, the Messiah.  He became obedient unto death, even the death of the cross (Php 2:8)

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See WebbSr: QUESTIONS AND BRIEF ANSWERS

" Though he were a Son, yet learned he obedience by the things he suffered;" Heb 5:8.

In the life of Christ we have an example of obedience that should be studied and imitated by us. The hatred of the world, persecution, the sword, or the stake, should never deter us, or keep us from a faithful discharge of duty to him who hath called us to his service, and by his grace separated us from the world. As lively stones, or transparent, reflecting stones, we should give evidence by our life of obedience that Christ lives in us, and that we are led by the same Spirit that was in him. " For as many as are led by the Spirit of God are the sons of God." What must have been the feelings of Christ when, as an obedient son, he could look up to his Father, and say, " I have glorified thee on earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." There is a sweet reward felt in the soul of the obedient child of God that is worth more than all the joys of earth. This was felt by the dying Stephen, and by Paul and Silas in the prison at Philippi, and will be felt and enjoyed by all in the way of obedience.

Eld. Gregg Thompson

Here was sorrow such as the world never witnessed before, for while at prayer, he sweated as it were great drops of blood falling to the ground. In his soul he was suffering the pains of death, and there is no suffering to be compared with soul suffering. It was in Gethsemane that Jesus said, " My soul is exceeding sorrowful, even unto death." The prophet was evidently looking to the sorrows in Gethsemane, when he said, " Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed," etc. It was here he prayed unto his Father, " 0, my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." Mt 26:39 It was in suffering he learned obedience, and here, in the exceeding suffering of his soul, he said, " Not my will but thine be done." " The bitter cup shall be taken-I have come to do thy will." The spirit of obedience was in the prayer, and an angel from heaven appeared unto him, strengthening him. In obedience he submitted to the frowns of Heaven, and to be bruised of the Lord, and as Shepherd of the flock the sword of the Lord was awakened against him; Zec 13:7. His persecutors, who witnessed his sorrows, supposed that he was suffering for some great sin of his own, but it was for our sins the Lord bruised him, for, " All we like sheep have gone astray; we have turned, every one to his own way; and the Lord hath laid on him the iniquity of us all." He was the Shepherd and owner of the flock, and he must bear the penalty due to their sins. They were laid upon him, and by him must be put away; and in obedience to that will, " He was made of a woman, made under the law to redeem them, that were under the law." To do this the law must be honored, its penalties borne, and full satisfaction made. Could we this day stand by him when he prayed, and see the sweat fall as drops of blood to the ground, and hear him cry, " My soul is exceeding sorrowful, even unto death," we might learn the heinous nature of sin, and the awful penalty under which we, as sinners, lay.

Eld. Gregg Thompson

Haydock: Heb 5:1 - Every high priest

Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) ---

The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country [Great Britain] with Christianity itself. See Ven. Bede's history, chap. xxvii. & b. 4. chap. xiv.

Haydock: Heb 5:4

See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd. ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)

Haydock: Heb 5:5 - So also Christ

So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. (Witham)

Haydock: Heb 5:6

Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. chap. viii.; St. Cyprian, lib. 2. ep. 3. ad Cæul.; Eusebius of Cæsarea, lib. 5. Dem. Evang. chap. iii.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. John Chrysostom; &c. apud Bellarmine, lib. 1. de missa. chap. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. chap. xxii.

Haydock: Heb 5:7 - Who in the days of his flesh

Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence. [1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. John Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, St. John Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and St. John Chrysostom, hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always heareth me. (John xi. 42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham) ---

What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)

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[BIBLIOGRAPHY]

Exauditus est pro sua reverentia, Greek: eisakoustheis apo tes eulabeias. Even the last Protestant translation, though much more exact than any of the former, puts, and was heard in that he feared. If the Rhemes translation, which I have not changed, be obscure, I much doubt whither theirs can be better understood. I will not suppose that they mean with Calvin, that Christ was so abandoned on the cross as to be driven to despair, and that he feared and felt the punishments of the damned, from which he begged to be freed, and was heard. Beza, says Calvin, was the first author of this exposition, that is, of this blasphemy. I will rather suppose that the Protestant translators only meant, that Christ, as man, feared death. How then was he heard in that he feared? not so as to be freed from death, and shortly after to rise and ascend triumphant into heaven. Dr. Wells, in his amendments to the Protestant translation, has changed it in this manner, was heard so as to be delivered from his fear; and in his paraphrase expounds it thus, namely, by an Angel sent on purpose to strengthen him; so that he expounds this text of the fear and prayer of Christ in the garden, from which fear he was freed at the appearing of the Angel. (Luke xxii. 43.) I pretend, notwithstanding, that the Protestant translation, was heard in that he feared, though we take it with the additions made by Dr. Wells, was heard so as to be delivered from his fear, is far from being exact, nor can it be looked upon as a proper and literal translation from the Greek text, Greek: apo tes eulabeias. First, where is there any thing in the Greek for he feared, or his fear? or that he was delivered from his fear? This is to add in the text itself a particular exposition, which at the same time is contrary to what divers interpreters take to be the literal sense of these words, Greek: apo tes eulabeias, who by Greek: eulabeias understand that great respect and regard which was in the Father towards Christ, because he was his Son. St. John Chrysostom understood the force of the Greek text as well as any one, and this seems the meaning of these his words: ( Greek: log. e, p. 475, linea 20. Ed. Sav.) Greek: tosaue en autou e eulabeia, os kai apo toutou aideisthai auton ton theon. Nor does the Latin translator of St. John Chrysostom, Mutius Scholasticus, in the edition of Fronto Ducæus, seem to have mistaken the sense of St. John Chrysostom, where we find, (hom. viii. p. 1478) tanta fuit ejus reverentia, ac pietas, ut ideo eum revereretur Deus. Others indeed expound it of the reverential and godly fear, or piety, that was in Christ, as man, towards God, his Father, and that his prayers were heard on this account: but this will not justify the Protestant translation, that he was heard in that he feared, not the paraphrase of Dr. Wells, so as to be delivered from his fear, as if by Greek: eulabeias were understood merely a natural fear and apprehension. I find Mr. Legh, in his Critica Sacra, on the word Greek: eulabeias, says that the Syriac version has from fear: but he is mistaken, as may be seen in Walton's Polyglot: the Syriac has only, he was heard, without any mention at all of any kind of fear, which is left out. Mr. Legh says, Nazianzen [St. Gregory of Nazianzus] and Theodoret follow this sense. He cites not the words nor the places. It must be again his mistake. Theodoret has nothing like it in his commentary on this passage, nor St. Gregory (orat. xxxvi.) where cites these words of St. Paul. It is true Greek: eulabeias, especially in profane authors, has sometimes the same signification as timor, or metus. It is, says Scapula, timiditas circumspecta; but also, even in profane writers, the same as, religio, pietas in Deum. See also what examples Scapula brings on Greek: eulaboumai and Greek: eulabes; on which he says, apud Ecclesiasticos Scriptores, et in Test. Novi libris, circumspectus et cautus circa ea quæ ad cultum divinum pertinent, religiosus, pius, ut Luc. 2. I know also, that in Hebrews xi. 7. it is said of Noe [Noah], metuens, in the vulgar Latin, for Greek: eulabetheis; and Acts xxiii. 10. Tribunus timens, Greek: eulabetheis; but neither do these two examples shew that in this place, where mention is made of our Saviour Christ, Greek: eulabeia can be properly and literally translated by fear, or that the sense is that Christ was heard so as to be delivered from his fear. For first, this exposition of fear and apprehension of death agrees not with the common exposition of the ancient Fathers, neither with St. John Chrysostom and those who follow him, nor with the others, as I have shewn already. Secondly, this translation agrees not with the Protestant translation in other places. As for the substantive, Greek: eulabeia, it is only found in one other place in the New Testament, to wit, Hebrews xii. 28. Greek: meta aidous, kai eulabeias, where the Protestant translation has with reverence and godly fear; and for the adjective, Greek: eulabes, where old Simeon is called Greek: eulabes in the common Greek copies, (Luke ii. 25.) they have translated, a devout man. Acts viii. 2. the men that buried St. Stephen, Greek: andres eulabeis, are translated devout men, as also Acts ii. 5. Thirdly, the ancient Arabic version signifies propter reverentiam ejus, and the Ethiopic ob justitiam ejus, as they are in the translations of Walton, which agree with the Latin Vulgate, but not with that sense in which the English Protestants have translated the Greek. In fine, it must be observed that Greek: apo here, according to these versions, bears the sense of ob or propter, and not of ab or ex, of which signification see many examples in Estius. (Witham)

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Haydock: Heb 5:8

He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. (Witham)

Haydock: Heb 5:9 - And being consummated

And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. (Witham)

Haydock: Heb 5:10

There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech.

Haydock: Heb 5:11 - Of whom

Of whom, i.e. of his high priesthood, according to the order of Melchisedech, we have mighty things to say, and very hard to be expounded or understood by you, at least many of you, who, though you ought to be masters after the gospel hath been so long preached, and even by the apostles of Christ, yet you are weak as to understanding it; (the Greek also signifies slothful and negligent) you stand in need of being taught the first elements and principles of the Christian faith, like children, who are rather to be fed with milk than with more solid meats. How many are there now in the like condition, who are for reading and expounding all the holy Scriptures according to their own way of thinking? (Witham)

Gill: Heb 5:1 - For every high priest taken from among men // is ordained for men // In things pertaining to God // that he may offer both gifts and sacrifices for sins

For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Exo 28:1. And such an one

is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath.

In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows:

that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.

Gill: Heb 5:2 - Who can have compassion on the ignorant // and on them that are out of the way // for that he himself also is compassed with infirmity

Who can have compassion on the ignorant,.... Who have committed sins of ignorance, and bring their sacrifices for them; these he does not insult and upbraid, nor break out into anger and indignation against; but pities them, and sympathizes with them; has a just measure of compassion suitable to their condition, and bears with them with great moderation and temper:

and on them that are out of the way; of God's commandments; who are like sheep going astray, and turn to their own way; who transgress the law of God, and err from it; perhaps such who sin knowingly and wilfully, and through infirmity, are meant:

for that he himself also is compassed with infirmity; not of body only, but of mind, sinful infirmity; he had much of it, it beset him all around; he was "clothed" with it, as the Syriac version renders it; as Joshua the high priest was with filthy garments, Zec 3:3.

Gill: Heb 5:3 - And by reason hereof // he ought, as for the people, so also for himself to offer for sins

And by reason hereof,.... Because of his sinful infirmity:

he ought, as for the people, so also for himself to offer for sins; as he offered sacrifice for the sins of the people, so he was obliged to offer for his own sins; in this Christ differed from the high priest, for he had no sin of his own to offer for, Heb 7:27 but he had, and therefore offered for them, Lev 16:11 and made a confession of them: the form of which, as used on the day of atonement, was this;

"he put both his hands upon the bullock, and confessed, and thus he said: I beseech thee, O Lord, I have done wickedly, I have transgressed, I have sinned before thee, I and my house; I beseech thee, O Lord, pardon the iniquities, transgressions, and sins, which I have done wickedly, transgressed, and sinned before thee, I and my house.''

And this he did a second time on that day ^z.

Gill: Heb 5:4 - And no man taketh this honour to himself // but he that is called of God, as was Aaron

And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them ^a: so Joshua ben Gamla became an high priest ^b; and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office,

but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones.

Gill: Heb 5:5 - So also Christ glorified not himself to be made an high priest // but he that said unto him, thou art my Son, today have I begotten thee

So also Christ glorified not himself to be made an high priest,.... It was a glorifying of Christ, to make him an high priest; not as God, for as such no addition can be made to his glory; yea, it was a condescension in him to become a priest: but as man; it was an honour to the human nature to be united to the Son of God; and to be separated from others to this office; and to be called unto it, qualified for it, and invested with it; and to be of the order he was, and to do the work; and the very assistance he had in it, for the accomplishment of it, was a glorifying of him, for which he prayed; and the work being done, he had glory given him by his Father; and an ascription of glory is made to him by angels and saints: but Christ did not take this high and honourable office to himself, nor the glory of it; indeed, he did not receive it from man, nor was he made a priest according to the ceremonial law; yet he did not intrude himself into this office:

but he that said unto him, thou art my Son, today have I begotten thee; he appointed him to this office; he sent him to execute it; he anointed him with the oil of gladness above his fellows; he consecrated and established him in it with an oath; and prescribed to him what he should do, suffer, and offer; and declared to him what he might expect as the reward thereof. These words are taken out of Psa 2:7; see Gill on Heb 1:5, and they are not to be considered as constitutive of Christ's priesthood, as if that was intended by the begetting of him as a Son; but as descriptive of the person, who called him to it, who stood in the relation of a Father to Christ, and Christ in the relation of a Son to him; therefore the one was very proper to call, and the other a very fit person to be called to this office, being every way capable of executing it, to the glory of God, and to the good of men.

Gill: Heb 5:6 - As he saith also in another place // thou art a priest for ever, after the order of Melchisedec

As he saith also in another place,.... Or psalm; namely, in Psa 110:4 that is, the same person, even God the Father; who spake the words before cited, also expressed the following:

thou art a priest for ever, after the order of Melchisedec; that the psalm, from whence these words are taken, belongs to the Messiah; see Gill on Mat 22:44 and this very passage is applied unto him by the Jewish writers ^c; and had not this been the general sense of the Jewish church at this time, the apostle writing to Hebrews would not have produced it; and it very clearly expresses the priesthood of Christ, the eternity of it, and the order according to which it was; and it being not according to the order of Aaron, but of another, shows the change of the priesthood, and so of the law; of Melchizedek; see Gill on Heb 7:1.

Gill: Heb 5:7 - Who in the days of his flesh // when he had offered up prayers and supplications // with strong crying and tears // unto him that was able to save him from death // and was heard in that he feared

Who in the days of his flesh,.... Or "of his humanity", as the Arabic version renders it; or "when he was clothed with flesh", as the Syriac version; in the time of his humiliation, when he was attended with the sinless infirmities of the flesh, or human nature; it may take in the whole course of his life on earth, especially the latter part of it: it is not to be concluded from hence, that he has not flesh now, or is not in the flesh; for it is certain that he had flesh after his resurrection; only now he is free from all the infirmities of the flesh, the pains, and sorrows, and griefs of it, which he endured when here on earth:

when he had offered up prayers and supplications; as he often did in many parts of his life, particularly in the garden, and upon the cross, when he offered up himself: and as the days of Christ's flesh were filled up with prayers and supplications, so should ours be also: the word for "supplications" signifies branches of olive trees, covered with wool ^d; which such as sued for peace carried in their hands, and so came to signify supplications for peace: the manner in which these were offered up by Christ was

with strong crying and tears; with a most vehement outcry, with a loud voice, as when on the cross; and though there is no mention of his tears at that time, or when in the garden, no doubt but he shed them: all that Christ did, and said, are not written; some things were received by tradition, and by inspiration; Christ wept at other times, and why not at these? and there are some circumstances in his prayers which intimate as much, Mat 26:38 which shows the weight of sin, of sorrow, and of punishment, that lay upon him, and the weakness of the human nature, considered in itself: and it may be observed to our comfort, that as Christ's crying and tears were confined to the days of his flesh, or to the time of his life here on earth, so shall ours be also. Mention is made of תפלות חזקות, "strong prayers" ^e, in Jewish writings. The person to whom Christ offered his prayers is described in the following words,

unto him that was able to save him from death; from a corporeal death, as he could, but that it was otherwise determined; or rather to raise him from the dead, to deliver him from the state of the dead, from the power of death, and the grave, as he did; and so the Syriac version renders it, "to quicken him from death"; to restore him from death to life:

and was heard in that he feared; or "by fear"; by God, who was the object of his fear, and who is called the fear of Isaac, Gen 31:42 he was always heard by him, and so he was in the garden, and on the cross; and was carried through his sufferings, and was delivered from the fear of death, and was saved from the dominion and power of it, being raised from the dead by his Father: or "he was heard because of his fear", or "reverence"; either because of the dignity and reverence of his person, in which he was had by God; or because of his reverence of his Father.

Gill: Heb 5:8 - Though he were a Son // yet learned he obedience // by the things which he suffered

Though he were a Son,.... The Son of God, as the Vulgate Latin version reads; not by creation, nor by adoption, nor by office, but by nature, being the only begotten of the Father, having the same nature and perfections with him:

yet learned he obedience; not to his parents, or civil magistrates, though that is true; nor merely to the precepts of the law, which he did; but unto death: through sufferings he became obedient to death, even the death of the cross: and this he learnt; not that he was ignorant of the nature of it; nor was he destitute of an obedient disposition to it; but the meaning is, he had an experience of it, and effected it; and which was voluntary, and done in our room and stead; and is the rule and the measure of our righteousness before God: and this he learned,

by the things which he suffered; from men, from devils, and from the justice of God. Christ's sonship did not exempt him from obedience and sufferings; this shows the dignity of Christ's person, that he is the Son of God, not as Mediator, for as such he is a servant; and it would be no wonder that he should learn obedience as a servant; and this shows also the great humility and condescension of Christ in obeying and suffering for us; though so great a person; and likewise the vile nature of sin, and the strictness of divine justice: and we may learn from hence, not to expect to be exempted from sufferings on account of sonship; nor to conclude we are not sons, because we suffer; and that afflictions are instructive, and by them experience is learned.

Gill: Heb 5:9 - And being made perfect // he became the author of eternal salvation unto all them that obey him

And being made perfect,.... In his obedience, through sufferings; having completed his obedience, gone through his sufferings, and finished his sacrifice, and being perfectly glorified in heaven:

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

Gill: Heb 5:10 - Called of God an high priest, after the order of Melchisedec.

Called of God an high priest, after the order of Melchisedec. על דברתי, according to what is said of him, Psa 110:4 there is a resemblance between Melchizedek and Christ; many things that are said of the one, agree with the other: there is a likeness in Melchizedek to Christ; in his person, and what is said of him, that he was without father and mother; and in his office as a priest, and in the manner of his instalment into it; and in the antiquity, dignity, and perpetuity of it: and this is repeated for the further confirmation of Christ's priesthood, and is a conclusion of the truth of it from sufficient evidence: this does not so much design the constitution of Christ as priest, nor the call of him to that office, as the denomination or surnaming of him a priest of Melchizedek's order, because of the agreement between them; and contains a reason of Christ's being the author of eternal salvation, because he is a priest for ever; and prevents any objections against Christ's priesthood, and opens a way to discourse more largely concerning it.

Gill: Heb 5:11 - Of whom we have many things to say // and hard to be uttered // seeing ye are dull of hearing

Of whom we have many things to say,.... Either of Melchizedek, or of Christ, or of his priesthood or of all of these; since the apostle does largely treat of them in the following chapters: he says many things concerning Melchizedek in the seventh chapter, and many things of Christ, and his priesthood, in those that follow; Christ is a large and inexhaustible subject in the Gospel ministry, and what a Gospel minister delights to dwell on; and it is a fund and stock from whence he is furnished with things of the greatest usefulness, and of the utmost importance:

and hard to be uttered; as were many things respecting Melchizedek, mentioned in Heb 7:3 and also concerning Christ, and his priesthood: abstruse and difficult things are to be looked into, considered, searched after, and insisted on: the whole Scripture is profitable, and the whole counsel of God is to be declared, and things hard to be explained should be attempted; this is the way to an increase of light and knowledge; though it becomes ministers to consult their own abilities, and the capacity of their hearers, that they do not go beyond them:

seeing ye are dull of hearing; this dulness of hearing is thought by some to arise from their afflictions; or from their attachment to the law of Moses; or rather from their sluggishness, indocility, and want of industry; and often times this arises from pride and prejudice, and irreverence of the word of God; and frequently from the deceitfulness of riches, and the cares of this life.

Gill: Heb 5:12 - For when for the time ye ought to be teachers // ye have need that one teach on again which be the first principles of the oracles of God // and are become such as have need of milk // and not of strong meat

For when for the time ye ought to be teachers,.... These Hebrews had had great advantages; they were not only descended from Abraham, and had the law of Moses, and the writings of the Old Testament, but some of them had enjoyed the ministry of Christ, and however of his apostles; and it was now about thirty years from the day of Pentecost, in which the gifts of the Holy Ghost were bestowed in such an extraordinary manner, and a large number were converted, and a church state settled among them; and therefore considering the length of time, the opportunities and advantages they had enjoyed, it might have been expected, and indeed it is what should have been, that they would have been teachers of others, some in a private, and some in a public way: from whence it may be observed, that to have time for learning, and yet make no proficiency, is an aggravation of dulness; moreover, that men ought to be hearers, and make some good proficiency in hearing, before they are fit to be teachers of others; also, that persons are not only to hear for their own edification, but for the instruction of others, though all hearers are not designed for public teachers; for to be teachers of others, requires a considerable share of knowledge: to which may be added, that the churches of Christ are the proper seminaries of Gospel ministers. But this was so far from being the case of these Hebrews, that the apostle says of them,

ye have need that one teach on again which be the first principles of the oracles of God; by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible; and by the "first principles" of them are intended, either the first promises in them, concerning the Messiah; or the institutions, rites, and ceremonies of the law, which are sometimes called στοιχεια, elements, Gal 4:3 where the same word is used as here; and which were the alphabet and rudiments of the Gospel to the Jews: or else the apostle designs the plain doctrines of the Gospel, which were at first preached unto them, in which they needed to be again instructed, as they were at first; so that instead of going forward, they had rather gone back:

and are become such as have need of milk; of the types, shadows, and figures of the law, which were suited to the infant state of the church, who by sensible objects were directed to the view of Gospel grace; or of the plain and easier parts of the Gospel, comparable to milk for their purity, sweetness, nourishing nature, and being easy of digestion:

and not of strong meat: such as the deep things of God, the mysteries of the Gospel; those which are more hard to he understood, received, and digested; such as the doctrines of the Trinity, of God's everlasting love, of eternal election and reprobation, of the person of Christ, the abrogation of the law, &c.

Gill: Heb 5:13 - For everyone that useth milk // is unskilful in the word of righteousness // for he is a babe

For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel:

is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousness; and of revealing the righteousness of Christ unto him; and of working faith in him to lay hold upon it; and of discovering the agreement there is between the righteousness of Christ, and the justice of God; and of teaching men to live soberly, righteously, and godly: and such are unskilful in it, who either have no knowledge of the doctrine of justification; of the matter of it, Christ's righteousness; of the form of it, by imputation; and of the date of it, before faith: or have a very confused notion of it, joining their own works with Christ's righteousness, for justification, as many judaizing professors did; or who, if they have a notional knowledge of it, have no practical concern in it; do not believe with the heart unto righteousness; have not the experience, sweetness, and power of this doctrine upon them; and do not live lives agreeable to it:

for he is a babe. This word is used sometimes by way of commendation, and is expressive of some good characters of the saints; such as harmlessness and inoffensiveness, humility, and meekness, a desire after the sincere milk of the word, freedom from rancour and malice, hypocrisy and guile; but here it is used by way of reproach, and denotes levity and inconstancy, ignorance and non-proficiency, want of digestion of strong meat, and incapacity to take care of themselves, as standing in need of tutors and governors.

Gill: Heb 5:14 - But strong meat belongeth to them that are of full age // even those who by reason of use, have their senses exercised to discern both good and evil

But strong meat belongeth to them that are of full age,.... Or perfect; see 1Co 2:6. This does not intend a perfection of justification; for though some have a greater degree of faith than others, and a clearer discovery of their justification, yet babes in Christ are as perfectly justified as more grown and experienced believers; nor a perfection of sanctification, for there is no perfection of holiness but in Christ; and though the work of sanctification may be in greater perfection in one saint than in another, yet all are imperfect in this life; and as to a perfection of parts, babes have this as well as adult persons: but it designs a perfection of knowledge; for though none are entirely perfect, yet some have arrived to a greater degree of the knowledge of Gospel mysteries than others, and to these the strong meat of the Gospel belongs; they are capable of understanding the more mysterious parts of the Gospel; of searching into the deep things of God; and of receiving and digesting the more sublime truths of the Christian religion:

even those who by reason of use, have their senses exercised to discern both good and evil; that is, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Son; hearing the voice of Christ; savouring or smelling a sweet odour in the things of God, and Christ; tasting that the Lord is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the church, and between law and Gospel, so between the doctrines of Christ, and the doctrines of men; who find they differ: the doctrines of Christ such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be pernicious, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Heb 5:1

¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

² tn Grk “who is taken from among people is appointed.”

³ tn Grk “appointed on behalf of people in reference to things relating to God.”

NET Notes: Heb 5:4

¹ sn Honor refers here to the honor of the high priesthood.

² tn Grk “by himself, on his own.”

³ tn Grk “being called by God.”

NET Notes: Heb 5:5

¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

² tn Grk “I have begotten you”; see Heb 1:5.

sn A quotation from Ps 2:7.

NET Notes: Heb 5:6

¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

² sn A quotation from Ps 110:4.

NET Notes: Heb 5:7

¹ tn Grk “in the days of his flesh.”

² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

NET Notes: Heb 5:8

¹ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

NET Notes: Heb 5:10

¹ tn Grk “having been designated,” continuing the thought of Heb 5:9.

² sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

NET Notes: Heb 5:11

¹ tn Grk “concerning which the message for us is great.”

² tn Or “dull.”

NET Notes: Heb 5:12

¹ tn Grk “because of the time.”

² tn Grk “the elements of the beginning of the oracles of God.”

³ tn Grk “you have come to have a need for.”

⁴ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

Geneva Bible: Heb 5:1

For ^{( 1 )} every high priest taken from among men is ordained for men in things [pertaining] to God, ^{( 2 )} that he may offer both ^{( a )} gifts and ^{( b )} sacrifices for sins:

^{( 1 )} The first part of the first comparison of Christ's high priesthood with Aaron's: Other high priests are taken from among men, and are called after the order of men. ^{( 2 )} The first part of the second comparison: Others though weak, are made high priests, to the end that feeling the same infirmity in themselves which is in all the rest of the people, they should in their own and the peoples name offer gifts and sacrifices, which are witnesses of common faith and repentance.

^{( a )} Offering of things without life.

^{( b )} Beasts which were killed, but especially in the sacrifices for sins and offences.

Geneva Bible: Heb 5:2

Who ^{( c )} can have compassion on the ignorant, and ^{( d )} on them that are out of the way; for that he himself also is ^{( e )} compassed with infirmity.

^{( c )} Fit and meet.

^{( d )} On them that are sinful: for in the Hebrew tongue, under ignorance and error is every sin meant, even that sin that is voluntary.

^{( e )} He carries with him a nature subject to the same inconveniences and vices.

Geneva Bible: Heb 5:4

^{( 3 )} And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.

^{( 3 )} The third comparison which is complete: The others are called by God and so was Christ, but in another order than Aaron. For Christ is called the Son, begotten by God and a Priest for ever after the order of Melchizedek.

Geneva Bible: Heb 5:6

As he saith also in another [place], Thou [art] a priest for ever after the ^{( f )} order of Melchisedec.

^{( f )} After the likeness or manner as it is later declared.

Geneva Bible: Heb 5:7

^{( 4 )} Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to ^{( h )} save him from death, and was heard in that he feared;

^{( 4 )} The other part of the second comparison: Christ being exceedingly afflicted and exceedingly merciful did not pray because of his sins, for he had none, but for his fear, and obtained his request, and offered himself for all who are his.

^{( h )} To deliver him from death.

Geneva Bible: Heb 5:8

Though he were a Son, yet ^{( i )} learned he obedience by the things which he suffered;

^{( i )} He learned in deed what it is to have a Father, whom a man must obey.

Geneva Bible: Heb 5:9

^{( 5 )} And being made ^{( k )} perfect, he became the author of eternal salvation unto all them that obey him;

^{( 5 )} The other part of the first comparison: Christ was consecrated by God the Father as the author of our salvation, and an High Priest for ever, and therefore he is a man, though nonetheless he is far above all men.

^{( k )} See (Heb 2:10).

Geneva Bible: Heb 5:11

^{( 6 )} Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

^{( 6 )} A digression until he comes to the beginning of the seventh chapter; (Hebrews 5:11-6:20): in which he partly holds the Hebrews in the diligent consideration of those things which he has said, and partly prepares them for the understanding of those things of which he will speak.

Geneva Bible: Heb 5:12

^{( 7 )} For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

^{( 7 )} An example of an apostolic exhortation.

Geneva Bible: Heb 5:13

For every one that useth milk [is] unskilful in the ^{( l )} word of righteousness: for he is a babe.

^{( l )} In the word that teaches righteousness.

Geneva Bible: Heb 5:14

But strong meat belongeth to them that are of full age, [even] those who by reason of use have their ^{( m )} senses exercised to discern both good and evil.

^{( m )} All their power by which they understand and judge.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Heb 5:7 - A Libation To Jehovah

Gethsemane

Who in the days of His flesh, when He had offered up prayers and supplications, with strong crying and tears unto Him that was able to save Him from death, and. was heard in that He feared.'--Heb. 5:7.

WE may take these great and solemn words as a commentary on the gospel narrative of Gethsemane. It is remarkable that there should be here preserved a detail of that agony which is not found in our Gospels. The strong crying and tears find no record in our evangelists, and so it would appear as though the writer of the Epistle to the Hebrews was not altogether dependent upon them for his knowledge of Christ's life. In any case here we have independent witness to the story of Christ's passion, and a very instructive hint as to the widespread and familiar knowledge of the story of our Lord's suffering, which existed at the very early date of this Epistle in the churches, so that it could be referred to in this far-off allusive way with the certainty that hearers would distinctly understand what the writer was speaking about. So we get a confirmation of the historical veracity of the narrative that is preserved in our Gospel. But the value of such words as these is their bearing upon far deeper things than that. They point to Gethsemane as showing us Christ, as the companion of our sorrows and supplications, as a pattern of our submissive, devout resignation, and as a lesson for us all how prayer is most truly answered.

First, then, take that great thought of my text, the Christ as being our companion in sorrow and in supplication. In the days of His flesh--when He bore what I bear--in the days of His flesh He offered prayer and supplications with strong crying and tears unto Him that was able to save Him from death.' Now I do not dwell at any length upon the additional contribution to the vividness and solemnity of the picture given us in the detail of the text before us, but I want to refer for one moment, and I will do it as reverently as I can, to the unapproachable narrative, and to make this one remark about it, that all the three evangelists who are our source of knowledge of that scene in the garden of Gethsemane employ strange, and all but unexampled, words in order to express the condition of our Saviour's spirit then. Matthew, for instance, uses a word which, in our Bible, is translated He began to be very heavy.' Only once besides, as far as I know, is it employed in scripture, and it seems to mean something like On the very verge of despair.' And then Mark gives us the same singular expression, adding to it another one which is translated, sore amazed.' It has been suggested that a more adequate rendering would be began to be appalled,' and another suggestion has been, that it might be adequately rendered with the phrase that He began to be out of Himself.' Then comes Luke, with his word, which we have translated into English as agony.' And then there come Christ's own strange words, My soul is encompassed with sorrow almost up to the point of death.' That is not a proverb; I take that to be a literal fact that one more pang and the physical frame would have given way. Now, I do not point to these things in any spirit of curious investigation. I feel, I hope, Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.' And yet I cannot help feeling that there is a tendency nowadays to say too little about the Gospel story of Christ's sufferings; it is a reaction, no doubt, and prompted by good motives; it is a reaction from the preaching of a former time, when men used these sacred narratives of our Lord's last days in the coarsest possible manner, and the climax of it is that horrible kind of preaching that Roman Catholic preachers used to indulge in--Passion sermons. And yet I cannot but feel that we are in danger of going to the other extreme and losing much by not sufficiently dwelling on the facts.

Then there is another point. What is the meaning of that--what is the explanation of all the passion, and paroxysm of agony, and fear, and bloody sweat, and horror-stricken appeal? Is it not a very, very unheroic picture that? Is it not strangely unlike the spirit in which many men and women, who drew all courage from Christ, have gone to their death? Is not the servant above his master here, if you will think of a Latimer at the stake, or of many a poor unknown martyr that went to his death as to his bed, and set that side by side with the shrinking of Christ? Well, dear brethren, I know the attempt to explain the flood of sorrow, of dread, and horror of great darkness that wrapt the soul of Jesus Christ in these last moments, on psychological principles, and say it is a pure and lofty end, shrinking from death; but it seems to me the only explanation of it all is the good old one: The Lord hath made to meet upon Him the iniquity of us all.' And so with the weight of the sins and the sorrows of the world, He began to be sorrowful and very heavy.

And then, passing on, let me deal with the matter from another point of view, and remind you that, whatsoever there may be all His own and beyond that reach of common humanity, experienced in the solemn and awful hour, yet it is also the revelation of a companionship that never fails us in all our struggles, tears, and prayers. Oh, how different that makes our passage through the lonely experience of our human life! There are times in every life when all human affection and all human voices fail in the presence of a great sorrow, and when you feel that you must tread this path alone. Although loving hands are stretched out to me through the darkness, and have grasped my own and helped me to stand, yet nothing will still the aching of the solitary heart except the thought of a Christ who has suffered it all already, and who, in the days of His flesh, offered up, with strong crying and tears, His prayer unto Him that was able to save. You remember the old Roman story--grand in its heroic simplicity--of the husband and the wife resolved to escape from the miseries of a tyrant-ridden world by suicide--which to them was less criminal than it is to us--and the wife first of all struck the dagger into her own heart, and drawing it out, embrued with her own blood, hands it to her husband, with the dying words Paetus! it is not painful.' The sharp edge that strikes into your heart, brethren, has cut into Christ's first, and the blade tinctured with His blood inflicts only healing wounds upon us. He is our priest because He has gone before us on every road of sorrow and loss, and is ready to sustain us when it comes to our turn to tread it.

And so turn for a moment to the other conception that is here, viz., that the same solemn scene shows us Christ as being, not only our companion in sorrow and supplication, but our pattern of submissive reverence. The language of my text needs just one word of explanation in order to show where this lies. You observe it reads, And was heard in that He feared.' Now, these last words, in that He feared,' have always received two varying expositions, and, I suppose, always will receive them. The text fairly allows one or the other. They may either mean, He was heard or delivered from the thing He dreaded '--which you know is not true--or they may mean that He was heard by reason of His reverence and submission, or, if we may use such a word--a word that is not Scriptural and very modern--was heard because of His piety. And I suppose the latter was distinctly the meaning in the writer's mind. Christ's prayer was, If it be possible,' and His second prayer was, If this cup may not pass from Me Thy will be done.' He felt the reluctance of the flesh to enter upon the path of suffering, the perfectly natural human shrinking from all that lay before Him. But that shrinking never made His purpose falter, nor made Him lose His son-like dependence upon the Father's wilt and submission to the Father's will. And so there come out of that, large lessons that I can only just touch for a moment.

And the first of them is this: let us learn and be thankful for the teaching, that resignation, submission to all the burdens and pains and struggles and sorrows which life brings to us, does not demand the suppression of the natural emotions and affections of the flesh. Christ recoiled from the cup, but Christ's submission was perfect. And so for us there are two ways. Inclination and duty will often draw us two different ways. Tastes and weaknesses will often suggest one thing, and the high sense of the path we ought to travel upon will suggest another. But the inclination must never be allowed to mount up into the region of the will and to make our purpose falter, or make us abandon that which we feel will be the rough path. Then there will be no sin in the fact that the flesh shrinks, as shrink it must, from the thing which duty demands we should do. Christ, the example of a perfect resignation, is an example of a will that mastered flesh. That is full of encouragement and strength to us in our time of need and conflict.

And then there is the other side of the same thought.

Not only does there often come into our life the struggle of duty and inclination, but there comes into our life sometimes the other struggle between submission and sorrow. In like manner there is no sin in the tear, there is no sin in the strong crying. It is meet that when His hand is laid heavy upon my heart, my heart should feel the pressure; it is meet that I should take into my consciousness and into my feeling the pain; and then it is meet that if I cannot do anything more--and I don't think we can--I should at least try through my tears to say, Not my will, but Thine'; and if I cannot do anything more, at least, I was dumb, I opened not my mouth because Thou didst it.'

And the last point I touch upon is this, that according to the teaching of this commentary upon that solemn scene, our Lord in it sets before us the lesson of what the true answer to prayer is. He prayed unto Him that was able to save Him from death,' and says my text: He was heard.' Was HeY How was He heard? He was heard in this. There appeared unto Him an angel from heaven strengthening Him. He was heard in this because His prayer was not Lot this cup pass,' but His prayer was, Thy will be done,' and God's will was done.

And so there comes out the true heart of all true prayer, Thy will be done.' And the true answer that we get is, not the lifting away of the burden, but the breathing into our hearts strength to bear it, so that it ceases to be a burden. Let us make our prayers not petulant wishes to get our own way, but lowly efforts to enter into God's way and make His will ours, so shall come to us peace and strength, and a power adequate to our need. The cup will be sweetened, and our lips made willing to drink it. Christ was heard, and Christ was crucified.

Learn the lesson that if, in everything by prayer and supplication with thanksgiving, we make our requests known unto God, whatsoever other answer may be sent, or not sent, the real and highest answer will surely be sent, and the peace of God, which passeth understanding, shall keep our hearts and minds in Christ Jesus.

MHCC: Heb 5:1-10

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

MHCC: Heb 5:11-14

Dull hearers make the preaching of the gospel difficult, and even those who have some faith may be dull hearers, and slow to believe. Much is looked for from those to whom much is given. To be unskilful, denotes want of experience in the things of the gospel. Christian experience is a spiritual sense, taste, or relish of the goodness, sweetness, and excellence of the truths of the gospel. And no tongue can express the satisfaction which the soul receives, from a sense of Divine goodness, grace, and love to it in Christ.

Matthew Henry: Heb 5:1-9

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

IV. How this high priest must be qualified, Heb 5:2.

1. He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ: So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9.

1. The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc.

(1.) By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

(2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.

Matthew Henry: Heb 5:10-14

Here the apostle returns to what he had in Heb 5:6 cited out of Psa 110:1-7, concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,

I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. 7. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.

II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.

III. He insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, Heb 5:12. Here observe,

1. What proficiency might have been reasonably expected from these Hebrews - that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.

2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, etc. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.

IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (Heb 5:12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa 28:10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, Heb 5:14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion - milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.

Barclay: Heb 5:1-10 - "AT HOME WITH MAN AND GOD"

Now Hebrews comes to work out the doctrine which is its special contribution to Christian thought--the doctrine of the High Priesthood of Jesus Christ. This passage sets out three essential qualifications of the priest in any age and in any generation.

(i) A priest is appointed on men's behalf to deal with the things concerning God. A. J. Gossip used to tell his students that when he was ordained to the ministry he felt as if the people were saying to him: "We are for ever involved in the dust and the heat of the day; we have to spend our time getting and spending; we have to serve at the counter, to toil at the desk, to make the wheels of industry go round. We want you to be set apart so that you can go in to the secret place of God and come back every Sunday with a word from him to us." The priest is the link between God and man.

In Israel the priest had one special function, to offer sacrifice for the sins of the people. Sin disturbs the relationship which should exist between man and God and puts up a barrier between them. The sacrifice is meant to restore that relationship and remove that barrier.

But we must note that the Jew was always quite clear, when thinking at his highest, that the sins for which sacrifice could atone were sins of ignorance. The deliberate sin did not find its atonement in sacrifice. The writer to the Hebrews himself says: "For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins" (Heb 10:26). This is a conviction that emerges again and again in the sacrificial laws of the Old Testament. Again and again they begin: "If any one sins unwittingly in any of the things which the Lord has commanded not to be done..." (Lev 4:2; Lev 4:13). Num 15:22-31is a key passage. There the requisite sacrifices are laid down "if you err unwittingly." But at the end it is laid down: "That person who does anything with a high hand...reviles the Lord...shall be utterly cut off: his iniquity shall be upon him." Deu 17:12lays it down: "The man who acts presumptuously...that man shall die."

The sin of ignorance is pardonable; the sin of presumption is not. Nevertheless we must note that by the sin of ignorance the Jews meant more than simply lack of knowledge. They included the sins committed when a man was swept away in a moment of impulse or anger or passion or mastered by some overmastering temptation and the sins followed by repentance. By the sin of presumption they meant the cold, calculated sin for which a man was not in the least sorry, the open-eyed disobedience of God.

So, then, the priest existed to open the way for the sinner back to God--so long as he wanted to come back.

(ii) The priest must be one with men. He must have gone through men's experiences and his sympathy must be with them. At this point the writer to the Hebrews stops to point out--he will later show that this is one of the ways in which Jesus Christ is superior to any earthly priest--that the earthly priest is so one with men that he is under the necessity of offering sacrifice for his own sin before he offers it for the sins of others. The priest must be bound up with men in the bundle of life. In connection with this he used a wonderful word--metriopathein (3356). We have translated it "to feel gently"; but it is really untranslatable.

The Greeks defined a virtue as the mean between two extremes. On either hand there was an extreme into which a man might fall; in between there was the right way. So the Greeks defined metriopatheia (the corresponding noun) as the mean between extravagant grief and utter indifference. It was feeling about men in the right way. W. M. Macgregor defined it as "the mid-course between explosions of anger and lazy indulgence." Plutarch spoke of that patience which was the child of metriopatheia. He spoke of it as that sympathetic feeling which enabled a man to raise up and to save, to spare and to hear. Another Greek blames a man for having no metriopatheia and for therefore refusing to be reconciled with someone who had differed from him. It is a wonderful word. It means the ability to bear with people without getting irritated; it means the ability not to lose one's temper with people when they are foolish and will not learn and do the same thing over and over again. It describes the attitude to others which does not issue in anger at their fault and which does not condone it, but which to the end of the day spends itself in a gentle yet powerful sympathy which by its very patience directs a man back to the right way. No man can ever deal with his fellow-men unless he has this strong and patient, God-given metriopatheia.

(iii) The third essential of a priest is this--no man appoints himself to the priesthood; his appointment is of God. The priesthood is not an office which a man takes; it is a privilege and a glory to which he is called. The ministry of God among men is neither a job nor a career but a calling. A man ought to be able to look back and say, not, "I chose this work," but rather, "God chose me and gave me this work to do."

The writer to the Hebrews goes on to show how Jesus Christ fulfils the great conditions of the priesthood.

(i) He takes the last one first. Jesus did not choose his task; God chose him for it. At the Baptism there came to Jesus the voice which said: "You are my Son; today I have begotten you" (Psa 2:7).

(ii) Jesus has gone through the bitterest experiences of men and understands manhood in all its strength and weakness. The writer to the Hebrews has four great thoughts about him.

(a) He remembers Jesus in Gethsemane. That is what he is thinking of when he speaks of Jesus' prayers and entreaties, his tears and his cry. The word he uses for cry (krauge, 2906) is very significant. It is a cry which a man does not choose to utter but is wrung from him in the stress of some tremendous tension or searing pain. So, then, the writer to the Hebrews says that there is no agony of the human spirit through which Jesus has not come. The rabbis had a saying: "There are three kinds of prayers, each loftier than the preceding--prayer, crying and tears. Prayer is made in silence; crying with raised voice; but tears overcome all things." Jesus knew even the desperate prayer of tears.

(b) Jesus learned from all his experiences because he met them all with reverence. The Greek phrase for "He learned from what he suffered" is a linguistic jingle--emathen (3129) aph' (575) hon (3739) epathen (3958). And this is a thought which keeps recurring in the Greek thinkers. They are always connecting mathein (3129), to learn, and pathein (3958), to suffer. Aeschylus, the earliest of the great Greek dramatists, had as a kind of continual text: "Learning comes from suffering" (pathei mathos). He calls suffering a kind of savage grace from the gods. Herodotus declared that his sufferings were acharista mathemata, ungracious ways of learning. A modern poet says of the poets:

"We learned in suffering what we teach in song."

God speaks to men in many experiences of life, and not least in those which try their hearts and souls. But we can hear his voice only when we accept in reverence what comes to us. If we accept it with resentment, the rebellious cries of our own heart make us deaf to the voice of God.

© By means of the experiences through which he passed, the King James Version says that Jesus was made perfect (teleioun, 5048). Teleioun is the verb of the adjective teleios (5046). Teleios can quite correctly be translated "perfect" so long as we remember what the Greek meant by that perfection. To him a thing was teleios (5046) if it perfectly carried out the purpose for which it was designed. When he used the word he was not thinking in terms of abstract and metaphysical perfection; he was thinking in terms of function. What the writer to the Hebrews is saying is that all the experiences of suffering through which Jesus passed perfectly fitted him to become the Saviour of men.

(d) The salvation which Jesus brought is an eternal salvation. It is something which keeps a man safe both in time and in eternity. With Christ a man is safe for ever. There are no circumstances that can pluck him from Christ's hand.

Barclay: Heb 5:11-14 - "THE REFUSAL TO GROW UP"

Here the writer to the Hebrews deals with the difficulties which confront him in attempting to get across an adequate conception of Christianity to his hearers.

He is confronted with two difficulties. First, the full orb of the Christian faith is by no means an easy thing to grasp nor can it be teamed in a day. Second, the hearing of his hearers is dull. The word he uses (nothros, 3576) is full of meaning. It means slow-moving in mind, torpid in understanding, dull of hearing, witlessly forgetful. It can be used of the numbed limbs of an animal which is ill. It can be used of a person who has the imperceptive nature of a stone. Now this has something to say to everyone whose business it is to preach and to teach; in fact, it has something to say to everyone whose business it is to think and that means that it has something to say to everyone who is a real person. It often happens that we dodge teaching something because it is difficult; we defend ourselves by saying that our hearers would never grasp it. It is one of the tragedies of the Church that there is so little attempt to teach new knowledge and new thought. It is true that such teaching is difficult. It is true that often it means meeting the lethargy of the lazy mind and the embattled prejudice of the shut mind. But the task remains. The writer to the Hebrews did not shirk to bring his message, even if it was difficult and the minds of his hearers were slow. He regarded it as his supreme responsibility to pass on the truth he knew.

His complaint is that his hearers have been Christians for many years and are still babes no nearer maturity. The contrast between the immature Christian and the child, between milk and solid food, often occurs in the New Testament (1Pe 2:2; 1Co 2:6; 1Co 3:2; 1Co 14:20; Eph 4:13.). Hebrews says that by now they should be teachers. It is not necessary to take that literally. To say that a man was able to teach was the Greek way of saying that he had a mature grasp of a subject. The writer says that they still need someone to teach them the simple elements (stoicheia, 4747) of Christianity. This word has a variety of meanings. In grammar it means the letters of the alphabet, the A B C; in physics it means the four basic elements of which the world is composed; in geometry it means the elements of proof like the point and the straight line; in philosophy it means the first elementary principles with which the students begin. It is the sorrow of the writer to the Hebrews that after many years of Christianity his people have never got past the rudiments; they are like children who do not know the difference between right and wrong.

Here he is face to face with a problem which haunts the Church in every generation, that of the Christian who refuses to grow up.

(i) The Christian can refuse to grow up in knowledge. He can be guilty of what someone called "the culpable incapacity resulting from the neglect of opportunity." There are people who keep on saying that what was good enough for their fathers is good enough for them. There are Christians in whose faith there has been no development for thirty or forty or fifty or sixty years. There are Christians who have deliberately refused to try to understand the advances that Biblical scholarship and theological thought have made. They are grown men and women and yet insist on remaining content with the religious development of a child.

They are like a surgeon who refuses to use the new techniques of surgery, refuses to use the new anesthetics, refuses to use any new equipment and says: "What was good enough for Lister is good enough for me." They are like a physician who refuses to use any of the new drugs and says: "What I learned as a student fifty years ago is good enough for me." In religious things it is still worse. God is infinite; the riches of Christ are unsearchable; and to the end of the day we should be moving forward.

(ii) There are people who have never grown up in behaviour. It may be forgivable in a child to sulk or to be liable to fits of temper, but there are many adults who are just as childish in their behaviour.

A case of arrested development is always a pathetic thing; and the world is full of people whose religious development has been arrested. They stopped learning years ago and their conduct is that of a child. It is true that Jesus said the greatest thing in the world is the childlike spirit; but there is a tremendous difference between the childlike and the childish spirit. Peter Pan makes a charming play on the stage; but the man who will not grow up makes a tragedy in real life. Let us have a care lest we are still in the religion of childhood when we should have reached the faith of maturity.

Constable: Heb 3:1--5:11

II. The High Priestly Character of the Son 3:1--5:10

The writer proceeded to take up the terms "merciful" and "faithful" from 2:17 and to expound them in reverse order. He spoke of the faithfulness of Jesus (3:1-6, exposition) and the need for his hearers to remain faithful as well (3:7-4:14, exhortation). He then encouraged his audience with a reminder of Jesus' compassion as a merciful high priest in the service of God (4:15-5:10, exposition).

Constable: Heb 4:15--5:11

D. The Compassion of the Son 4:15-5:10

Having explored the concept of Jesus as a faithful high priest (3:1-4:14), the writer proceeded next to develop the idea that Jesus is a merciful high priest in the service of God (cf. 2:17). A high priest must be faithful to God and compassionate with people. This section is entirely exposition, except for 4:16, which is an exhortation to pray. Verses 15 and 16 of chapter 4 announce the perspectives that the writer developed in 5:1-10.

"A The old office of high priest (5:1)

B The solidarity of the high priest with the people (5:2-3)

C The humility of the high priest (5:4)

C' The humility of Christ (5:5-6)

B' The solidarity of Christ with the people (5:7-8)

A' The new office of high priest (5:9-10) . . .

"As a unit 4:15-5:10 lays the foundation for the great central exposition of Jesus' priesthood in 7:1-10:18, where the emphasis will be placed on his dissimilarity to the Levitical priesthood."¹⁴³

4:15 Jesus experienced temptation in every area of His life, as we do. Obviously He did not experience temptation to waste His time by watching too much television, for example. However, He experienced temptation to waste His time and to do or not do things contrary to God's will. His temptations did not come from a sinful nature as some of ours do since He had no sinful nature, but He suffered temptation as we do. Since He endured every temptation successfully He experienced temptations more thoroughly than we do when we yield to them before they pass. Consequently He can sympathize (feel and suffer) with us when we experience temptation. The writer's point was that Jesus understands us, He sympathizes with us, and He overcame temptation Himself.

As an illustration of the thoroughness of Jesus' temptations, imagine a large bolder on the sea coast. Since it does not move, it experiences the full force of every wave that beats against it. Smaller pebbles that the waves move around do not because they yield to the force of the waves. Similarly Jesus' temptations were greater than ours because He never yielded to them. Likewise a prizefighter (Jesus) who defeats the champion (Satan) endures more punishment than other contenders who throw in the towel or are knocked out before the end of the fight.

". . . in this epistle as high a Christology as is conceivable is combined with an emphasis on the real humanity of Jesus. Nobody insists on the limitations of Jesus' human frame as does the writer of Hebrews."¹⁴⁴

4:16 Since we have such a High Priest to intercede for us with God, we can approach God confidently in prayer (cf. 3:6; 10:19, 35). Every Christian can come to God's heavenly throne, not just the high priests of Judaism. The high priests of Judaism could only approach God at His earthly throne, in the holy of holies in the tabernacle or temple, once a year. God's throne of judgment has become a throne of grace (undeserved help) for us now. Our Sovereign will be merciful (not giving us what we deserve) and gracious (giving us what we do not deserve). This verse again contrasts the superiority of Christianity over Judaism.

5:1 To qualify for the high priesthood in Israel one had to be a man. He also had to stand between God and people as their representative before Him. His services included presenting gifts (offerings) of worship and sacrifices for sin.

"Although it would be natural to distinguish between dora, gifts' (i.e., peace and cereal offerings), and thysiai, sacrifices' (i.e., the sin and trespass offerings), in later statements in the OT all sacrifices pertain to the procuring of atonement and the removal of sin (cf. Ezek 45:15-17). The bloody offerings for the Day of Atonement are in the foreground of the discussion of the sacrificial ministry of the Levitical high priest here and elsewhere in Hebrews (cf. 7:27; 10:4, 12, 26)."¹⁴⁵

5:2-3 He also had to be a compassionate person. This grew out of his own consciousness of being a sinner himself. In other words, he needed not only to carry out his duties acceptably, but he also needed to do so with the proper attitudes and feelings. "Deal gently with" (Gr. metriopathein) means neither indifferent to moral lapses nor harsh. The evidence of his sinfulness was the fact that he had to offer sacrifices for his own sins as well as for those of the people. Since Jesus Christ was sinless he did not need to do this (4:15; 7:27). However, Jesus Christ's compassion exceeded that of other high priests.

5:4 Finally a man could attain the high priesthood only by divine appointment.

"The essential nature of a high priest is that he should be chosen by God to act for his fellows in offering sacrifices related to the removal of sin."¹⁴⁶

Only those whom God chose served in this office. These people were primarily Aaron and his successors. This ceased to be true after Israel lost her sovereignty as a nation beginning with the Babylonian captivity. Then the high priesthood became a political appointment. However the writer was speaking of Israel as a sovereign nation. Disaster befell those individuals who took it upon themselves to perform high priestly duties without divine authorization (Korah, Num. 16; Saul, 1 Sam. 13:8-14; Uzziah, 2 Chron. 26:16-21). The writer stressed the essential humility of the high priest who stood in his privileged position only by divine appointment. He was not stressing the dignity of his office or the grandeur of his call to his office.¹⁴⁷

5:5-6 God appointed Jesus as king when He sat down at the right hand of God following His ascension (1:5). He presumably appointed Him priest at the same time. These two offices and functions were primary in the writer's argument in this epistle. Psalm 2:7-9 and Psalm 110:1 (cf. 1:13) predicted Messiah's reign. Psalm 110:4 also predicted His priesthood.¹⁴⁸ The same God who appointed Jesus as His Son also appointed Him high priest forever (cf. 6:20; 7:17, 21, 24, 28)..

"The appeal to Melchizedek, who as the first priest mentioned in Scripture is the archetype of all priesthood, validates Jesus' priesthood as different from and superior to the Levitical priesthood."¹⁴⁹

"When . . . Jerusalem fell into David's hands and became his capital city (II Sam. 5:6ff.), he and his heirs became successors to Melchizedek's kingship, and probably also (in a titular capacity at least) to the priesthood of God Most High."¹⁵⁰

"All that a priest does in offering sacrifice for men Christ does. But whereas they do it only symbolically, he really effects atonement.

"There was no succession of priests from Melchizedek and thus no order.' Jesus, however, was a priest of this kind--not like Aaron and his successors."¹⁵¹

5:7 The phrase "days of his flesh [Gr. sarx]" draws attention to the weakness that characterized Jesus' life during His earthly sojourn. Jesus' offerings to God (cf. v. 1) included His prayers and petitions. Specifically Jesus' prayers from Gethsemane and the cross that were part of His offering of worship and expiation to God illustrate this (cf. Ps. 22:22-24; Heb. 2:12). However, Jesus' entire passion ministry is probably in view here.¹⁵² God heard and granted Jesus' prayers the evidence of which is Jesus' resurrection (cf. Ps. 22:22-31). "Piety" means reverent submission, godly fear, and trust. Jesus' prayers show His ability to sympathize with those He represents (vv. 2-3; cf. John 17).¹⁵³

5:8 Even though Jesus was the Son of God (Son though He was), and as such perfect in one sense, He gained something through His sufferings. He gained experiential knowledge of what being a human involves. Similarly Jesus grew in favor with God and man (Luke 2:52). He learned obedience in the sense that He learned to obey His father's will as a human. For Jesus, God's will involved suffering (cf. Phil. 2:6-8).

"Innocence is life untested, but virtue is innocence tested and triumphant."¹⁵⁴

5:9 This experience perfected Jesus Christ in the sense that it completed Him by giving Him experiential knowledge of what human beings must endure. Obeying God means trusting Him (cf. John 6:29; Acts 6:7; Rom. 10:16; 1 Pet. 1:22). Jesus is, of course, the source of eternal, not just temporal, salvation to all who initially believe on Him. However in view of the writer's emphasis it may be that he was also referring here to the ultimate aspect of our salvation, our eternal inheritance (1:14; 9:15). We obtain this to the extent that we "obey" God, and obey Him through suffering as Jesus did (cf. Mark 8:34-35).¹⁵⁵ Jesus Christ is the source (cause) of our inheritance not only because it comes from Him, but also because as our file leader He has blazed a trail through suffering for us (2:10). He is also the source of our inheritance because as our High Priest He provides what we need to live obediently to God.

"It is a nice touch that he who learned to obey brought salvation to those who obey."¹⁵⁶

5:10 It was for this purpose that God appointed Jesus as our High Priest. The writer developed the subject of the order of Melchizedek later (ch. 7).

Jesus Christ is not only superior to angels (1:5-14) and Moses (3:1-6) but also Aaron (5:1-10).

"The orientation given to the exposition is intensely practical. The solidarity of the heavenly high priest with the community in its weakness provides a strong motivation for earnest prayer. The demand to draw near to the one who is thoroughly familiar with the human condition, who suffers with their suffering, and who is therefore qualified to mediate renewed strength (4:15-16) is an appeal to recognize the importance of prayer in the rhythm of Christian life."¹⁵⁷

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 5:11--6:13

A. The Danger of Immaturity (The Third Warning) 5:11-6:12

"Dull of hearing" (5:11) and "sluggish" (6:12, Gr. nothroi in both cases) form an inclusio that frames this pericope and sets it off as a distinct textual segment.¹⁵⁹ The first two warnings in Hebrews were against drifting (2:1-4) and disbelief (3:7-19). All the warning passages in Hebrews involve actions toward the Word of God.

"It is commonly assumed on the basis of 5:11-6:3 that the community addressed had failed to mature in faith and understanding, and consequently required rudimentary instruction rather than the advanced exposition of Christ's priesthood and sacrifice presented in 7:1-10:18. The problem with this reconstruction of the situation is that it is not supported by the detail of the text. The biblical interpretation and the presentation of christology in 1:1-5:10 presuppose advanced Christian instruction and a level of understanding that corresponds to the adult consumption of solid food and not to a diet of milk. In addition, the writer shows no inclination to review with his hearers the foundational elements of the Christian faith [6:1]. He clearly regarded the hearers as mature. He reminds them that they have ingested over a considerable period of time the instruction that qualified them to be the teachers of others (5:12). Consequently, the portrayal of them as infants who have to be nurtured with milk is not an actual description of some or all of the members of the community. It is irony, calculated to shame them and to recall them to the stance of conviction and boldness consonant with their experience (6:4-5, 10) and hope (6:9-12). The community has deviated from its earlier course (cf. 10:32-34) by becoming sluggish in understanding (5:12). Their regression to infancy must represent a quite recent development. It was apparently an attempt to sidestep their responsibility in a world that persecuted them and held them in contempt, but it threatened their integrity. The purpose of 5:11-6:12 is to preserve the community from such aberration by reminding them of what they have experienced and what they possess through the gospel . . ."¹⁶⁰

"If you keep in mind that the emphasis in this section is on making spiritual progress, you will steer safely through misinterpretations that could create problems."¹⁶¹

Constable: Heb 5:11-14

1. The readers' condition 5:11-14

5:11 "Him" refers to Melchizedek (v. 10; cf. 6:20-10:18). Evidently the original readers had begun to let their minds wander as they heard the same things repeatedly. Rather than listening carefully, hearing completely, and comprehending clearly, they had become mentally and spiritually dull in their hearing. They were not slow learners but had allowed themselves to grow lazy. A spiritual callus was growing over their ears.

"Deafness or dullness in receptivity is a dangerous condition for those who have been called to radical obedience. The importance of responsible listening has been stressed repeatedly in the sermon (2:1 . . .; cf. 3:7b-8a, 15; 4:1-2, 7b)."¹⁶²

"One of the first symptoms of spiritual regression, or backsliding, is a dullness toward the Bible. Sunday School class is dull, the preaching is dull, anything spiritual is dull. The problem is usually not with the Sunday School teacher or the pastor, but with the believer himself."¹⁶³

5:12 Every Christian becomes capable of instructing others when he or she learns the elementary truths of the faith. This is true whether one has the gift of teaching (i.e., the ability to communicate with unusual clarity and effectiveness) or not. However when we fail to pass on what we know we begin to lose what we know. Eventually we may need to relearn the most basic teachings of Scripture. When we stop growing, we start shrinking. We do not just stay the same.

"Christians who have really progressed in the faith ought to be able to instruct others (as 1 Peter 3:15 shows; cf. Rom. 2:21)."¹⁶⁴

5:13 Immature babies consume only milk. They cannot chew and assimilate sold food because they are immature. Similarly immature Christians take in only the basics of the gospel because they cannot receive and assimilate the more advanced aspects of the faith. They cannot do this because they have not tried repeatedly (practiced) to understand and apply these more advances truths. This is a picture of Christians who have been content to know and practice only the most elementary lessons of their faith. They are too lazy to do what is necessary to grow. Of course, even mature adults continue to need milk, which is pre-digested food, but they can also eat solid food.

5:14 The writer's point in these verses is not just that spiritual babies lack information, which they do, but that they lack experience. A person becomes a mature Christian not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God's will. "The word of righteousness" (v. 13) is the solid food that results in righteous behavior. In this context the "solid food" must refer to instruction about the high priestly office of Jesus Christ (cf. 7:1-10:18). Practice is essential for maturity. Consequently a new Christian cannot be mature even though he or she follows the leading of the Spirit (i.e., is "spiritual," cf. 1 Cor. 2:14-3:3). The readers were in danger of not comprehending what the writer had to tell them because they had not put what they did understand into practice in their lives. Instead, they were thinking of departing from the truth.

"As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our spiritual senses' and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believe will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures."¹⁶⁵

This section gives four marks of spiritual immaturity: laziness (dullness) toward the Word (v. 11), inability to teach the Word to others (v. 12), a diet of only elementary truths in the Word (vv. 12-13), and lack of skill in applying the Word (v. 14). As with the muscles in our bodies, if we do not use what we have gained spiritually we will lose it (cf. 2 Pet. 3:18).

College: Heb 5:1-14

HEBREWS 5

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER

BY GOD'S OATH (5:1-7:28)

A. REQUIREMENTS OF THE HIGH PRIEST (5:1-4)

¹ Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins ² He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. ³ This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.

⁴ No one takes this honor upon himself; he must be called by God, just as Aaron was.

Though the discussion of the new covenant in chapter eight is probably the centerpiece of the letter, the theme to which chapters five through seven are devoted is of no small significance for it represents the unique contribution of Hebrews to New Testament christology. In chapter five, our writer continues to develop the theme first introduced in 2:17-3:1 and resumed in the last section of chapter four (4:14-16) - that of Jesus' ministry as the great high priest of the Christian. The chapter break, then, does not represent a major transition. This occurred in v. 14 where the word Therefore does not so much draw a conclusion from what precedes it but (along with the present adverbial participle (e[conte" , echontes , since we have ) anticipates and provides a reason for the following exhortation, let us hold firmly (kratw'men , kratômen , a hortatory subjunctive). Though it is not translated in the NIV, there is a connective in 5:1 - ( gar , "for"). Its use here, however, is not so much argumentative as explanatory as the writer now describes in more detail (5:1-10) how Jesus fulfills the requirements of the high priestly office and is thus able to meet the central needs to be addressed by every high priest. In vv. 1-4, we see these requirements and needs described.

5:1 Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins.

Our writer begins by describing what is required of every high priest . Jesus is thus to be measured by those requirements specified in the Mosaic law for the Aaronic priesthood - by the authority of Scripture rather than by popular opinion or mere human precedent. The term employed here is the same one previously applied to Jesus (ajrciereuv" , archiereus , 2:17, 3:1, 4:14, 15). Outside of the Gospels and Acts, where it is used both in reference to "chief priests" (when in the plural) or the "high priest" (when in the singular), it occurs only in Hebrews. The prefix (ajrc - ) adds the concept of rank or degree to the root word (iJereuv" , hiereus ) which in the New Testament is simply translated "priest." That Jesus is to be considered the high priest is clear from the approaching parallel with the Day of Atonement (cf. Heb 9, Lev 16) and reference to Jesus as "great priest" (iJereva mevgan , hierea megan, a title used of the high priest in the LXX, Lev 21:10, Num 35:25) in 10:21.

Verses 1-3 are devoted to the first requirement - that the high priest be selected from among men (ejx ajnqrwvpwn , ex anthrôpôn ). This probably has Exodus 28:1 as its background, where God commanded that Aaron and his sons be brought "from among the sons of Israel" (NASB; ejk tw'n uiJw'n Israhl , ek tôn huiôn Israçl , LXX). Both the participle (which the NIV renders "is selected") and the main verb (kaqivstatai , kathistatai , "is appointed") are in the passive voice, which indicates that another party is doing the choosing and appointing. The same verb (a form of kaqivsthmi , kathistçmi ) appears in 7:28 when the writer notes that "the law appoints men in their weakness as high priests" but the case can be made that the more immediate context of 5:4 is probably in mind here ("he must be called by God"). Both forms are also in the present tense - the customary tense form for broad, general statements, as Lenski points out.

The word rendered selected (lambanovmeno" , lambanomenos , present tense participle) is capable of a stronger translation such as "taken" (KJV, NASB). At times, it is even used in a violent sense - such as when the tenants "seized" the servants and "took" the son and killed him in Jesus' parable of the vineyard (Matt 21:35, 39) or when Pilate "took" Jesus and had him flogged (John 19:1). However, the notion of being "selected" or "chosen" (RSV) out of a larger number (such as when God "takes" a people for himself from the Gentiles, Acts 15:14) probably fits the context better (since the verb is followed by a genitive case of source or origin). This same word is used in the LXX of Numbers 8:6 where the Lord commands Moses to "take" the Levites.

The verb is appointed (kaqivstatai [ kathistatai ] - a compound form of i{sthmi [histçmi ], "to stand, set or put something in a place") can also be translated "ordain" and is used of governors (Acts 7:10), rulers or judges (Acts 7:27, 35), and elders (Titus 1:5) in the NT. The appointed duty of the high priest toward men is to represent them in matters related to God. If the two clauses of the sentence are taken together, then, we see him as being "from men for men." The structure of the Greek text brings this idea out more clearly for the words of the text appear in the following order: "from men selected, for men appointed."

As a representative of men to God the purpose of his ministry is to offer gifts and sacrifices for sins . The Greek forms here (i{na prosfevrh/ , hina prospherç , "to offer") stress that the presenting of the offerings is the express purpose for which the high priest has been selected and appointed. This is the first of no less than twenty-one uses of this word (prospherô ) in Hebrews. The frequency takes on additional significance when we consider that it occurs nowhere else in the NT outside of the Gospels and Acts. It is customarily used of the offering of gifts at the altar of the temple (as in Matt 5:23, 24; 8:4; etc.) and is the same word which will be used in 9:14 when we read that Christ "offered himself."

There is considerable variation and overlap in the terms used for gifts and sacrifices in the Hebrew MT, the Greek LXX and Rabbinic literature. In 8:3, both of these terms are used again (dw'ra , dôra , "gifts" and qusiva" , thysias, "sacrifices") but in 8:4 only "gift" (dôra ) is used with no apparent difference in meaning, suggesting that the two terms are probably synonymous and both are offered for sin. In light of what the writer will have to say in chapter nine, the reference in mind here is probably to the gifts and sacrifices to be offered on the Day of Atonement (Lev 18).

5:2 He is able to deal gently

Though the NIV begins a new sentence here, the Greek text is a continuation of the sentence which began in the previous verse. The phrase is able actually translates a present tense adverbial participle. This means that the circumstance indicated by the participle - the ability to deal gently - coincides both with the condition of being "selected from among men" (also a present participle) and the appointment to represent men (v. 1). The condition is a requirement for the appointment because the ability is a requirement for the role.

The word translated "deal gently" (metriopaqei'n , metriopathein ; KJV "have compassion") occurs only here in the NT and not at all in the LXX. It is a compound word joining forms of metrios (moderate) and pathos (passion, affection) and is used in the sense of "moderation" in secular Greek literature. It could be taken as a stylistic variation and synonymous with terms sumpaqh'sai (sympathçsai , "sympathize," 4:15) and e[paqen ( epathen , "suffer," 5:8) in the sense of having "some fellow-feeling for," as Ellingworth suggests. This fits the context but the idea of "moderating one's anger" - achieving a mean between "indifference and sentimental indulgence" - fits the context as well and seems more consistent with its use elsewhere as noted by Kistemaker and Lane. The high priest, then, neither winks at the sins of his people nor deals with them harshly.

with those who are ignorant and are going astray

These are attributive present tense participles (toi~" ajgnoou~sin kaiΙ planwmevnoi" , tois agnoousin kai planômenois ) which suggests that the writer probably has general life patterns in mind. In the NT, ajgnoevw (agnoeô ) can be used of either a lack of knowledge or awareness, as when Paul announces his attention to proclaim to the Athenians something "unknown" to them (Acts 17:23) or when he informs the Galatians how he was at one time "personally unknown" (KJV, "unknown by face") to the churches of Judea (Gal 1:22). Or it can refer to a lack of understanding or recognition, as when Mark and Luke note that Jesus' disciples failed to understand the meaning of his teaching that he would be killed and raised (Mark 9:32, Luke 9:45) or when Luke later notes that the rulers of Jerusalem did not recognize Jesus as the Messiah (Acts 13:27).

In some instances, it refers specifically to an ignorance that leads one to error or sin, as when Paul rebukes the one who "ignores" (NASB, "does not recognize") the fact that what he was writing was the Lord's command (1 Cor 14:38) or when Peter writes that men "blaspheme in matters they do not understand" (2 Pet 2:12). In such cases, it is clear from the context that the word refers to a lack of understanding or recognition rather than a lack of knowledge or awareness. The choice of this particular word, then, suggests that the writer probably has in mind the "unintentional sin" referred to in Leviticus 4. This fits well in Hebrews 5 where atonement for sin is such an important part of the context (vv. 1, 3; 7:27; 9:7, 12, 14, 26, 28).

Planavw (planaô ) can mean "to lead astray," "cause to wander," "mislead" or "deceive." This is the same word Jesus uses of the sheep who "wanders away" in Matthew 18:12 (cf. also 1 Pet 2:25) and our writer will use the word again in 11:38 to describe how the prophets "wandered" in deserts, mountains, caves and holes in the ground. In a more figurative sense, however, it can mean to "deceive" or "seduce" a person into an error of judgment (Matt 24:4ff; John 7:12, 47; Gal 6:7; Rev 12:9; etc.) which often directly results in sinful behavior (1 Cor 6:9, 15:33; Titus 3:3; Rev 2:20). This is the same word used in 3:10 when our writer quoted Psalm 95:10 to describe how the hearts of the Israelites were "always going astray."

The NIV translation in 5:2 - "going astray" - doesn't really do justice to the passive form of the participle which could be translated "are led astray," suggesting the idea of victimization. The fact that, in the Greek text, one article is used for both participles suggests that they both describe the same group of people and that either (1) the ignorance/misunderstanding is thus a result of having been led astray (although no specific agent is named) or (2) taken together the terms cover both unintentional sins (which stem from misunderstanding) and intentional sins (which stem from the kind of rebellious heart described in 3:7-11). The fact that one who "sinned defiantly" was to be "cut off from his people" (Num 15:30) - even as God was sentencing the rebellious Israelites to die in the wilderness - poses a problem for the second possibility, however.

since he himself is subject to weakness.

This phrase explains why the human high priest is able to deal gently with such people. The conjunction ejpeiΙ ( epei ) appears frequently in the letter (4:6; 5:2, 11; 6:13; 9:17, 26; 10:2; 11:11) and can be used of either time ("as," "when," "after that") or of ground or motive ("since" or "inasmuch as") as it is here.

Perivkeitai ( perikeitai , "is subject to") is used only five times in the NT but the other instances suggest some interesting imagery. In Mark 9:42 and Luke 17:2, Jesus uses the word in reference to the millstone "tied around" the neck of the one who should wish to be thrown into the sea. Paul uses the word while under arrest in Rome when he says "I am bound with this chain" (Acts 28:20). Our writer uses the word again in 12:1 when he reminds us that we are "surrounded" by a great cloud of witnesses. This is how the human high priest experiences weakness - it is like a stone about his neck, a chain that binds him, a crowd that surrounds him.

=Asqevneian ( astheneian ) is usually used in reference to a person who is physically weak or ill. It is used in the Gospels to describe those who were healed by Jesus (Matt 8:17 cf. Isaiah 53:4; Luke 5:15; 8:2; 13:11, 12; John 5:5; 11:4) or Paul (Acts 28:9), Timothy's stomach problems (1 Tim 5:23), etc. In Matthew 25, Jesus uses asthençs when referring to those who are "sick" or in prison ( vv. 39, 43, 44) and Peter uses it when exhorting husbands to treat their wives "with respect as weaker vessels" (1 Pet 3:7). Although our writer seems to use the term in this sense in 11:34, it is unlikely that he is so using it either here or in 7:28 when he again refers to the human high priests as "weak." Used figuratively, either astheneia or asthençs can mean a kind of ineffectiveness (1 Cor 2:3; 15:43; 2 Cor 12:9; etc.), as when Jesus describes his "weak" flesh when struggling in Gesthemane or when Paul uses it in reference to the "weak" things of the world (1 Cor 1:27) or a "weak" conscience (1 Cor 8:7, 10). Thinking along these lines, Ellingworth suggests that, in this context, we consider it "the intellectual and moral weakness which leads to failure to do God's will." It is in this sense that the human high priest is one with his fellow man, able to both identify and empathize with his plight.

5:3 This is why he has to offer sacrifices for his own sins, as well as for the sins of his people.

This verse completes the long and complex Greek sentence which began in v. 1. A more form-literal translation of v. 1 might be "and because of it (NASB)." The "it," specifically, is the "weakness" mentioned in v. 2 ( astheneian , with which the Greek pronoun agrees in gender and number).

The verb here is ojfeivlei ( opheilei ), which can simply be translated "should" (Luke 17:10; John 13:14; Acts 17:29; 1 Cor 7:3 etc.) or "ought" (Rom 15:1; 1 Cor 7:36; 9:10; etc.) but includes the sense of "owing a debt." It is used of financial debts (by Jesus in his parables about the unforgiving servant - Matt 18:28, 30, 34 - and the shrewd manager - Luke 16:5, 7; by Paul when he exhorts us to "let no debt remain outstanding" - Rom. 13:7, 8; also Phlm 18, 19) but also by Jesus in the model prayer in reference to the debt of sin (Matt 6:12, ojfeilhvmata [opheilçmata ] and ojfeilevtai" [ opheiletais ]; Luke 11:4 joins ojfeivlonti [ opheilonti ] and aJmartiva" [ hamartias ], the same word translated "sin" here in Heb 5:1; cf. Luke 13:4). In other words, the verb has to here probably denotes a strong sense of obligation to pay a debt incurred by sin. Because the human high priest shares in the weakness and sin of his fellow man, he is obligated to offer sacrifices for himself as well as for others. This obligation is described in Leviticus 4:3-12 and 16:6-17 (for himself first on the Day of Atonement).

The word offer ( prospherei ) translates a form of the same verb used in v. 1. Here, however, the Greek text contains no object and our translators supply "sacrifices" on the basis of v. 1. It seems appropriate that the same object is implied but if "gifts and sacrifices" (v. 1) are to be taken together as uJpeΙr aJmartiw'n (hyper hamartiôn , "for sins"), then probably both are in mind here as well when the writer uses a similar phrase with the same meaning - periΙ aJmartiw'n (peri hamartiôn , "for sins"). Crouch suggests that since both the verb ("has") and the infinitive ("to offer") are in the present tense, the obligation to offer such gifts and sacrifices is continual just as the debt created by repeated sin and weakness.

5:4 No one takes this honor upon himself; he must be called by God, just as Aaron was.

The first three verses of the chapter have described the first requirement of a high priest - that he be selected from among men. In verse four, we are introduced to the second requirement - that he be called by God. In his unique role, then, the high priest both represents men to God and God to men.

Our writer employs antithesis here. That is, he first states the truth negatively and then positively. On one hand, no one takes this honor upon himself. This statement seems emphatic when contrasted to the reference to "every high priest" in v. 1. The NIV now uses takes to render the same verb which it previously rendered "selected" in v. 1 ( lambanei ). This is in keeping with stronger translation possible for the word and here the stronger translation is probably to be preferred when we consider the likely background of this statement. Bruce notes several cases, between 174 BC and AD 67, of men being appointed to the office who were neither descended from Aaron nor called by God. Our writer, however, has demonstrated no inclination to compare Jesus to specific human priests but rather measures him against selected requirements from Scripture. It is more probable that, if anything, the writer may have had in mind the examples of what happened to Korah (Num 16), Saul (1 Sam 13) and Uzziah (2 Chr 26) when they presumed to take priestly duties upon themselves.

Serving as high priest is described as an honor . Though this is a unique use of timhΙn (timçn ) in the NT, it is clear from the present context that our writer is referring to the sense of honor or respect attached to serving in the role of high priest. It is also possible that he is anticipating the use of the term ejdovxazen ( edoxazen , "glorify") when describing the appointing of Christ in v. 5 since in chapter two both the terms dovxh'/ (doxç , "glory")/ and timh'/ (timç , "honor") have been used together to describe the "crowning" of the Son who is greater than the angels (2:7, 9). Elsewhere in the NT the term is usually used to convey a sense of financial worth or value (Matt 26:6, 9; Acts 4:34; 5:2, 3; 7:16; 19:19; figuratively of Christ's death in 1 Cor 6:30 and 7:23; possibly in 1 Tim 5:17) or in the broad sense of respect, though an object is specified - father and mother (Matt 15:4, 6; 19:19; Eph. 6:2), Jesus as Son and his Father (John 5:23), widows (1 Tim 5:3), the king (1 Pet 2:17), a wife (1 Pet 3:7), and possibly elders (1 Tim 5:17). Although the NT nowhere else uses the noun by itself for an office, Josephus uses it in this same way of the high-priestly office as does Philo. Like vessels which are made "noble" because they are set aside for "noble" purposes (Rom 9:21; 2 Tim 2:20-21), so is the high priest.

The conjunction but marks the turn to the truth stated positively. On the other hand, he must be called by God . Our writer here resorts to a stylistic device known as "zeugma" - the omission of a verb in a parallel clause. The point here is more than technical. The style of the Greek text in both verses 4 and 5 is an important part of the way our writer draws parallels and contrasts between Jesus and human priests typified by Aaron. Hence we will see this device again soon and its import will become clearer when we consider verse 5. In this instance, ajllaΙ ( alla , "but") is not followed by a main indicative verb but a present passive participle (lit., "being called"). The continuation of the idea of being "selected" or "taken" (lambanô ) is the main thought and the present participle is probably modal (i.e., explaining how the selection takes place - "he is selected by being called by God"). Kalouvmeno" ( kaloumenos , "called") can be taken to mean "to urgently invite someone to accept responsibilities for a particular task" in the same sense that God, in the OT, called his servants and his people.

Just before our writer turns from what is true of "every priest" to what is true of Christ, he alludes to the specific example of Aaron, the inaugural high priest from whose line of descent succeeding high priests were to come. Exodus 28 describes the call he received directly from God. Aaron did not volunteer but was chosen by God. Later, when Korah and other Levites rose up to oppose Moses and Aaron, God reaffirmed his choice of Aaron and destroyed those who attempted to take the role for themselves (Num 16).

B. JESUS FULFILLS THE REQUIREMENTS AND

OFFERS ETERNAL SALVATION (5:5-10)

⁵ So Christ also did not take upon himself the glory of becoming a high priest. But God said to him,

"You are my Son;

today I have become your Father. ^a" ^b

⁶ And he says in another place,

"You are a priest forever,

in the order of Melchizedek." ^c

⁷ During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. ⁸ Although he was a son, he learned obedience from what he suffered ⁹ and, once made perfect, he became the source of eternal salvation for all who obey him ¹⁰ and was designated by God to be high priest in the order of Melchizedek.

^a 5 Or have begotten you ^b 5 Psalm 2:7 ^c 6 Psalm 110:4

Now that the requirements for "every high priest" have been described, Jesus will be measured against these criteria in order to show why he is the " great high priest" of the Christian (4:14). Shifts in the verb forms from present tenses (vv. 1-4) to past (aorist) tenses (vv. 5-10) signify the transition from the general, broad descriptions of what is required of every high priest to the specific, historical descriptions of what Jesus experienced - just as a syllogism proceeds from its major premise of a general truth about a class to its minor premise about the truth of a particular case. We will see here not only the fact that Jesus was so appointed (from among men and by God) but also what Jesus endured on the way to that appointment and what that appointment has achieved for us.

5:5 So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father."

The final phrase of verse 4 and the initial phrase of verse 5 create a "pivot" around which this transition turns and together serve as just one example of the many parallelisms which help to draw the evaluative comparison. The order of the text illustrates more clearly how this "pivot" functions:

. . . just as also Aaron.

So also Christ . . .

This is the same basic form of comparison made on a smaller scale in verse three (NIV, "as well as for"; literally, "just as . . . "so also" [kaqwΙ" periΙ . . . ou{tw" , kathôs peri . . . houtôs ]) but now it forms the pivotal comparison of this section of the letter.

Other parallelisms assist in drawing the comparison. If we observe the style of the Greek text closely and note the recurring use of the "zeugma" as described in v. 4 above, we can see in v. 5 an antithesis which parallels that of v. 4:

not to himself one takes . . . but . . . being called by God

Christ not himself was glorifying . . . but . . . the one who said

When it is observed that both verses employ zeugma in the second half of the antithesis, the parallels stand out quite clearly. Just as no one took the honor to himself, so Christ did not glorify himself ("honor" and "glory" are now seen as serving parallel functions in these sentences). Both antitheses turn on the same conjunction (ajlla , alla ). The one who "said" (though not specified in v. 5) is clearly the same one who "called" (God). The progression from "selecting" (lambavnei , lambanei ) to "glorifying" (ejdovxazen , edoxazen ) would appear to be more than a coincidence. When God appointed his Son, he did so in a much more glorious way than when he ever appointed any human priest. The combination of "honor" and "glory" recalls the coronation imagery of 2:7-9 (Ps 8).

The argument proceeds, then, not only from major premise to minor premise (class to member) but from lesser to greater. Not only does Jesus' greater glory become clear but his greater humility. Though the glory he received was far greater, it was still pronounced upon him. He did not grasp it or "take" it unto himself.

The last time our writer referred to "Christ," he referred to him as "Jesus the Son of God" (4:14). We noted there how some have suggested that the name "Jesus" refers to his humanity while the name "Christ" refers to his divinity but also that the distinction does not seem to hold in Hebrews. Just as the letter describes his "blood" (9:14; 10:19), his entry into the sanctuary (4:14; 6:20; 9:24), and his role as mediator of the new covenant (8:6; 9:15; 12:24) so does it describe his role as high priest in both terms (Jesus and Christ). It is more probable that our writer chooses to refer to him as "the Christ" (the definite article appears in the Greek text) because he is in the process of citing two Messianic passages from the Psalms.

Whether "Jesus" or "Christ," he is now also clearly seen to be "Son of God" in either case since our writer returns again to Psalm 2:7 ("You are my Son"), first cited in 1:5 to demonstrate his superiority to the angels. The same pronouncement demonstrates the superiority of his divine call to be our high priest.

5:6 And he says in another place, "You are a priest forever, in the order of Melchizedek."

Our writer offers not one witness but two to back his claim about Jesus' appointment. Though he has used Psalm 2:7 previously, he now uses it in a different connection, pairing it with Psalm 110:4 (Ps 110:1 was introduced in 1:13). Just as he has appealed to Scripture to establish the requirements, so he also appeals to Scripture to demonstrate that Jesus not only measures up to these criteria but surpasses them as a great high priest with no equal. The pairing of Psalm 2:7 and Psalm 110:4 also ties the notions of Sonship and Priesthood together, just as they were in 4:14. This can be said of no one but Jesus Christ. No one else can be both Son and Priest in as great a way as he.

This is the first reference in the letter to "the order of Melchizedek." However, this phrase does not seem to be as important in this verse as is the reference to the priesthood since the quote is introduced as evidence that the Christ did not try to take the priesthood for himself. That the phrase is repeated in v. 10, however, suggests that it will become important - as, in fact, it becomes the next major theme of the letter (6:20), following the lengthy excursus which begins in 5:11. This same phrase ("order of Melchizedek") will be found in 5:10; 6:20; 7:11; and 7:17 (Ps 110:4 again cited). Chapter seven will be completely devoted to explaining what is merely anticipated here - the significance of Melchizedek's priesthood for understanding the high priestly ministry of Jesus.

What the Psalmist and subsequently our writer mean by the "order" of Melchizedek (kataΙ thΙn tavxin , kata tçn taxin ) deserves some explanation. Although the NIV here retains the choice of the KJV, NASB, and RSV, it may still not be the best possible rendering. It is, admittedly, the same word used in reference to the "division" of priests in which Zechariah served (Luke 1:8) and seems to be used of Melchizedek in the same manner in which it is used of Aaron in 7:11. But there is no biblical or historical evidence to suggest any continuation of such a "class" or "order" of priesthood beyond the life of Melchizedek himself, unless our writer has Jesus in mind as the unique successor after a gap of many centuries. Nor can this be taken as a reference to any kind of order within the existing Levitical priesthood for Melchizedek served both before and outside of that covenant. The word is used on only two other occasions in the NT, when Paul describes an "orderly" way of conducting affairs (1 Cor 14:40; Col 2:5).

There is suggestive evidence from other sources, however. Bauer suggests "nature, quality, manner" as possible translations based upon usage in secular literature and Moulton and Milligan suggest "character" or "quality" based upon similar references, including 2 Maccabees 9:18. Hence, others have suggested such translations as "according to the nature of" or "of the same kind." This makes sense of the variation in 7:15 when our writer refers to another priest "like Melchizedek" (kataΙ thΙn oJmoiovthta , kata tçn homoiotçta ).

In the end, we should observe that the main thrust of the comparison seems to be more important to our writer than is a strict succession of order or any comparison of personal characteristics between Melchizedek and Jesus - the fact that both are priests "forever." Although Melchizedek is called a priest "forever" (eij" toΙn aijw'na , eis ton aiôna ) this description is also applied to the Levitical priests in the OT (Exod 29:9, eis ton aiôna , LXX; 1 Chr 15:2, e{w" aijw'no" , heôs aiônos , LXX). But our writer has something different in mind. He is priest "forever" (eij" toΙ dihnekev" , eis to diçnekes , "continually, for all time") in that he is "without a genealogy . . . without beginning of days or end of life" (7:3). The point of the comparison is to see how Jesus becomes "another priest like Melchizedek . . . one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life" (7:15-16). The "forever" dimension is the ultimate point of the comparison (cf. also 7:28). If the comparison to Aaron should, perhaps, cause a reader to object to Jesus as high priest because he lacked the required ancestry, he will soon be reminded that there are better reasons to accept him as an even greater high priest.

5:7 During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.

Now that our writer has appealed to the authority of Scripture in order to demonstrate that Jesus the Son and Messiah has been appointed by God to be a priest, our writer turns our attention to the earthly life of Jesus to demonstrate his identification with the experiences of men. The order is chiastic: (1) the high priest must be chosen from among men (vv. 1-3), (2) the high priest must be called by God (v. 4), (3) Jesus was called by God to be priest (vv. 5-6), and (4) Jesus was a full participant in our human struggles. In these next two verses, we will read about what Jesus went through in order to sympathize with our weakness (4:15), why Jesus is able to deal gently with us (5:2), and so is able to represent us in matters related to God (5:1).

The phrase "the days of Jesus' life on earth" (NIV) somewhat softens the impact of the Greek phrase which calls our attention more directly to the physical nature of his incarnation - literally, "the days of his flesh" (sarkoΙ" , sarkos ). Though this is the same word which figures so prominently in Paul's discussion of our "sinful nature" in Romans 7-8, where he opposes living "according to the sinful nature" (NIV; KJV, "flesh") and living "according to the Spirit" (Rom 8:4), it is otherwise used simply in reference to the body, i.e., "the material that covers the bones of a human or animal body" or of our "human descent." This is probably the extent of the term's meaning here but the context certainly suggests that even if Jesus (the "antitype" of Adam, Rom 5:14ff.) never sinned, he experienced every temptation experienced by those of "sinful nature" (4:15).

The rest of this verse is probably a description of Gethsemane. In the Gospels, we often find Jesus in prayer but here the phrase "with loud cries and tears" suggests a particularly intense period of prayer and the aorist tense of the main verb (e[maqen [ emathen ], which does not occur until v. 8) suggests that our writer has in mind a particular event rather than a general custom (for which an imperfect tense would probably be used). At Gethsemane we know that he "began to be sorrowful and troubled" (Matt 26:37; "deeply distressed," Mark 14:33), that he "was overwhelmed with sorrow to the point of death" (Matt 26:38; Mark 14:34), that his "body" (savrx , sarx , i.e., "flesh") was "weak" ( asthençs ) (Matt 26:41; Mark 14:38), that he was "in anguish" and "prayed earnestly" while "his sweat was like drops of blood falling to the ground" (Luke 22:44). We read here that he prayed "to the one who could save him from death," and it was in Gethsemane when he prayed in death's shadow, the cross looming before him.

Here we encounter a problem for the text tells us that "he was heard." Did Jesus pray, asking to be spared from death on a cross? This seems to be what we read in the synoptics when Jesus prays, "My Father, if it is possible, may this cup be taken from me" (Matt 26:39 cf. Mark 14:36, Luke 22:42). If so, it is not easy to explain how God "heard" or answered him. Eijsakouvw (eisakouô ) can be translated "obey" and is the same word used when Zechariah (Luke 1:13) and Cornelius (Acts 10:31) are told that their prayers have been "heard" (answered) and when Jesus' refers to the answers which pagans expect for their prayers (Matt 6:7).

Two explanations are possible. One is that God's answer is seen in the "angel from heaven" who "appeared to him and strengthened him" (Luke 22:43). Perhaps Jesus' agony over the cross was so great that it threatened to crush him even in the garden. Another is that, while the angel represents God's immediate response, God's ultimate answer was not to "rescue" (swv/zw , sôzô ) Jesus from the cross but from death through the resurrection. After all, it is because of his resurrection that he is able to serve as priest forever (Heb 7:16, 28). A form of sôzô is used similarly of Jesus' raising of Jairus' dead daughter (Luke 9:50).

In whichever sense Jesus was heard, it was "because of his reverent submission" (eujlabeiva" , eulabeias ). NASB renders the word "piety," while RSV translates it as "godly fear." If the reference here is to Gethsemane, then this alternative is clearly to be preferred for even as Jesus prayed there we remember well what he said to his Father: "Yet not as I will, but as you will" (Matt 26:39; cf. Mark 14:36; Luke 22:42).

5:8 Although he was a son, he learned obedience from what he suffered

For a better understanding of this statement, it is important to note that we have here the completion of a sentence which actually began in v. 7. The main verb is e[maqen ( emathen , "learned"). The two forms in v. 7 are aorist adverbial participles (he "offered up," prosenevgka" [ prosenengkas ] and "was heard," eijsakousqeiΙ" [ eisakoustheis ]) which means that they have an antecedent time relationship to the main verb. This is not to imply that Jesus was not obedient throughout his life. However, the "obedience" described here in v. 8 is not merely that of Jesus' entire obedient life but refers in particular to that degree of submissive obedience which the cross demanded and which Jesus could only experience and practice through the events of Gethsemane and Golgotha. The point is that even in the midst of this kind of suffering Jesus continued to obey.

Keeping in mind that the two verses are part of the same sentence sheds possible light on another potentially problematic dimension of this verse. The concessive conditional phrase "Although he was a son" may, in a way, be troublesome for it seems to suggest that Jesus learned obedience in spite of his Sonship (rather than because of it or through it, more natural thoughts for us). The concessive force of the phrase, however, comes not from the participle (w , ôn , "being" a son) but from the conjunction which introduces it (kaivper , kaiper ). The present tense of the participle merely signifies a simultaneous time relationship with some other event (i.e., the state of being a son persisted while some other event(s) took place).

The question we should ask here is, "which event?" The four major translations (NIV, NASB, RSV, KJV) each begin a new sentence here, conveying the impression that kaiper ("although") looks forward . However, in every other place where this conjunction is used in the NT - including both other occurrences in Hebrews (Phil 3:4; Heb 7:5; 12:17; and 2 Pet 1:12) - it looks backward , connecting the phrase to follow with what precedes it. That being the case, then, we have good reason to understand the phrase "although he was a son" as referring to what has already been described in v. 7. The idea is not that he "learned" in spite of being a son but that, even though he was God's Son, he endured "days of the flesh" along with the temptations and sufferings that accompany them. Though God's Son, he has earned the right to represent us (5:1) and is still able to sympathize with our weaknesses (4:15).

5:9 and, once made perfect, he became the source of eternal salvation for all who obey him 5:10 and was designated by God to be high priest in the order of Melchizedek.

The long, complicated sentence which began in v. 7 can be seen as completed by the end of v. 8 and the focus now shifts. The Scriptures have testified to the fact of Jesus' call by God to be our high priest (vv. 5-6). Our writer has described what Jesus went through "in the flesh" to qualify him for that role (vv. 7-8). In verses 9-10 he will describe the results of what Jesus endured. There are three.

First, he was made perfect . teleiwqeiΙ" ( teleiôtheis , from teleiovw [teleioô ], cf. also televw [teleô ], tevlo" [ telos ] and tevleio" [ teleios ]) conveys the ideas of "finishing," "fulfilling" or "making complete." It can convey the idea of perfection in a righteous (or moral) sense as it seems to later in the letter when our writer notes that the law could not do this for a person (7:19) nor could the gifts and sacrifices offered by the human priests (9:9) but that only the one sacrifice offered by Jesus could (10:14). It is probably best to understand all of these as references to our "justification" (being put right in our position with God) rather than to our "sanctification" (achieving perfect righteousness in the condition of our lives). But since Jesus had no need to be justified or "put right" with God (because he had never sinned), this cannot be the meaning here.

The word is also used in reference to the "fulfilling" of predictive prophecy (John 19:28), the completion of a task (John 4:34; 17:4; Acts 20:24) or a period of time (Luke 2:43), and of reaching a full age or adulthood (1 Cor 14:20; Heb 5:14). It is the same word Paul uses in the sense of spiritual "maturity" or "completeness" (which is being like Christ - Eph 4:13; 1 Cor 13:10). Here, it seems best to take the notion of "completeness" or "fullness" in relationship to the sufferings just described. Having "finished" his suffering - completed it to the fullest extent possible, a painful death on the cross - and having completely and fully identified with our temptations (in every way, 4:15) and our total life experience in the flesh, suffering yet also obeying, he can now identify with man to the fullest extent. It is just as our writer said in 2:10 - the one who is the author of salvation is the one made "perfect through suffering."

The second result is that he has been designated by God to be high priest . We list this second because, even though this does not follow the formal order of the text, it follows the time sequence indicated by the Greek forms. Both "made perfect" and "was designated" are aorist passive adverbial participles which modify the main verb "became" (ejgevneto , egeneto ). The main verb is in the past (aorist) tense as well, suggesting that at a particular point of time in the past Jesus became the source of our salvation. The other events, however, precede this point in time ("once" suggests this for the first participle) and an argument could even be made that the relationship is causal.

The word translated "designated" (prosagoreuqeiΙ" , prosagoreutheis ) is used in the LXX and in secular literature of a "friendly and peaceful greeting," the "calling of someone by name," and of the "giving of a name to someone . . . especially as an expression of friendship or honour." Here, however, it should probably not be taken in a sense much different that the words previously used to describe Jesus' appointment (lambavnw , lambanô , "selected" and kalevw [kaleô ], "called") by God (tou' qeou' , tou theou , cf. v. 4) although it could suggest, as Ellingworth argues, that it is the title of high priest which is given to Jesus (as a result of his suffering and exaltation) while the high priesthood is itself eternal. In some places the word for "high priest" (ajrciereuv" , archiereus ) is used in connection with Melchizedek (5:10; 6:20) while in other places the word "priest" (iJereuv" , hiereus ) is used (5:5; 7:1, 11, 17, 21), although, strictly speaking, it is Christ who is called the "high priest" (after the order of Melchizedek). On the phrase "after the order of Melchizedek," see 5:6.

The final and ultimate result of what Jesus endured is that he became the source of eternal salvation for all who obey him . The word rendered "source" (NIV, NASB, RSV; "author," KJV) is ai[tio" ( aitios ) and is used only here in Scripture. The related aition occurs but seldom but conveys the idea, as can aitios , of "cause." It is used three times in Luke's account of Pilate's report that he found no "basis" or "grounds" for the charges against Jesus (23:4, 14, 22) and otherwise occurs only in Acts 19:40 when the city clerk at Ephesus dismissed the crowd because their was no "reason" for the commotion. Either "cause" or "source" is an acceptable translation because either word attributes the originating cause of our salvation to Jesus.

Since these verses (9-10) use aorist participles to describe what preceded Jesus' becoming the source of our salvation, it might be argued that both contribute to its cause and its source - that is both the suffering through which he as made perfect (the cross) as well as his ongoing ministry as our great high priest. The NT describes our salvation (swthriva" , sôtçrias ) as, at the same time, a past, present, and future event. It is a completed act in the sense that we were/have been justified or put right with God. Jesus accomplished this at the cross and becomes an accomplished fact for us when we enter the new covenant through our faith and its attendant manifestations (Rom 3:21-26; 5:1-11; 8:1-4). It is an ongoing act in the sense that we are being/in the process of being made holy and righteous in the actual condition of our lives (sometimes referred to as "sanctification"). This is a result of our renewal and recreation in Christ as a result of the work of his Spirit in our lives (2 Cor 2:15; 1 Cor 1:18; Phil 2:12-13; 1 Pet 2:2; 2 Cor 3:18). Our writer actually refers to both of these dimensions of our salvation at the same time in 10:14 ("he has made perfect forever those who are being made holy"). But there is also a sense in which we will be saved when someday we attain to that for which we wait and hope for - that salvation "that is ready to be revealed in the last time" (1 Pet 1:5, 9 cf. also Rom 8:22-26; 1 Thess 5:18; Rom 13:11) - all that we anticipate that heaven and eternity will hold for us (what some call our "glorification" or "consummation").

When considered this way, it is clear that Jesus has everything to do with our salvation in all three senses. His cross makes our justification possible. His Spirit makes our sanctification actual. His promised return will make our consummation final. As we live between what he has done for us and what he will do for us, we continue to be saved by what he now does for us. Herein lies the significance not only of the regenerating ministry of his Spirit but the need for his priesthood. Through his cross - the one and only sacrifice necessary - he has already purchased the forgiveness of our sins. Through his mediation - he continues to deal gently with us in our weakness and represents us to God the Father that we might be seen in him while we grow to become more like him.

Finally, we note that, though this salvation is available to anyone, it is not effectual for everyone. He is the source of eternal salvation for "all who obey him." It is appropriate and no coincidence that our writer uses the same word to describe here what is required of us as he has previously used to describe what Jesus "learned" from his suffering (uJpakouvousin [ hypakouousin ], cf. uJpakohvn [hypakoçn ] in v. 8). As obedience was required of Jesus that he might become our savior and great high priest, so it is required of those who would be saved by his sacrifice and mediation. The point is not that our obedience earns the salvation but that it is the only response of which faith is capable (Eph 2:8-9; cf. James 2:14, 17-18, 22, 24).

C. [EXCURSUS: RESPONDING TO GOD, 5:11-6:12]

1. Still Infants (5:11-14)

¹¹ We have much to say about this, but it is hard to explain because you are slow to learn. ¹² In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk, not solid food! ¹³ Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. ¹⁴ But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

These verses form an interruption to the main flow of thought concerning the high priesthood of Jesus which dominates Hebrews 5-7. Jesus was quite fully introduced as high priest in 4:14-16 and shown to fully represent man (5:1-3) and God (5:4-6). He won this status through submissive suffering. Once perfected he could offer eternal salvation to all who obey him (5:7-10).

At this point the author of Hebrews breaks away in frustration. He suggests that his readers are so slow to learn that they need someone to rehearse elementary truths all over again, though they should be able to do the teaching themselves. Half a dozen "elementary teachings" are listed in 6:1-2. By contrast, mature people would be acquainted with "the teaching about righteousness" (5:13) and could "distinguish good from evil" (5:14).

The many links between 5:1-10 and 6:13-chapter 7 suggest that the author returns to discuss further the ideas about Psalm 110:4 which he interrupted: (a) quotations of Psalm 110:4 in Hebrews 5:6; 7:17, 21; (b) Melchizedek - only in chapter 5-7 (5:6, 10; 6:20; 7:1, 11, 15, 17); (c) specifically "the order of Melchizedek" (5:6, 10; 6:20; 7:11, 17); (d) priests; (e) especially high priest; (f) man (a[nqrwpo" , anthrôpos ; 5:1 [twice]; 6:16; 7:8 represent four of the ten times this word occurs in Hebrews) and (g) Melchizedek is mentioned at the point of departure (5:10) and reappears in 6:20-chapter 7.

This section shows how we must respond to God. It is necessary to grow (5:11-14). Six subjects form a foundation for beginning this response (6:1-3). There is a deep danger in ending one's response to God (6:4-6). Two illustrations show good and bad responses (6:7-8). Finally, readers are encouraged to be diligent to the very end (6:9-12).

5:11 We have much to say about this, but it is hard to explain because you are slow to learn.

The phrase much to say must be a relative phrase for 13:22 calls this whole writing "only a short letter." It does not take very many heavy, new ideas to make a lesson "much." The ideas in Hebrews chapter 7ff. about Melchizedek, about the changing priesthood, law, and covenant, and about Jesus' heavenly offering replacing the tabernacle offerings have been "much" for subsequent generations of Christians to ponder.

The difficulty of explanation is not due to the advanced complexity of the subject matter, but to the dullness of the readers who are "slow to learn" (nwqroiΙ . . . tai'" ajkoai'" , nôthroi . . . tais akoais ). The context here suggests mental or moral slothfulness (slow "of hearing"), for they evidently could have become teachers, but did not. Instead, they remained unskilled, needing others to teach them, and basic truths at that. They were like infants who feed on milk, not yet on solid food. In 6:12, the word "slow" (nôthroi ) will be contrasted with those who operate "through faith and long-suffering." This suggests a meaning like "distrusting and easily discouraged." Nôthroi appears only in these two places in the NT.

It gets worse. "You are slow to learn" would be better expressed, "You have become slow to learn." gegovnate ( gegonate ) is a perfect tense form of givnomai ( ginomai ), not a form of eijmiv ( eimi , to be). The simple phrase, "You are (slow)," sounds like a perpetual trait. The longer form, "You have become (slow)," indicates that the readers had not always been slow, dull or slothful, but had become that way by their inattention to teachings that had been available to them. The plural ajkoai'" ( akoais , "hearings") undergirds this disgraceful assessment. One should immediately read 6:9-12 and 10:32-36, where the readers are commended for their fine traits, in order to avoid a totally bleak picture of the first readers.

5:12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk, not solid food!

After a reasonable amount of time a Christian ought to become a teacher. It is the natural outcome of growth in Christ. It is the means by which the ever-expanding church reaches out with the gospel. It is the plan of the great commission. "Therefore go and make disciples of all nations [a teaching process], baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you [a teaching process]. And surely I am with you always, to the very end of the age" (Matt 28:19-20).

Before long believers were assembling daily in one another's homes and in the temple to talk about Jesus and "the Way." They gathered with hungry ears for they had "devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42). Soon they "filled Jerusalem with their teaching." Within a short time severe persecution drove them from the sacred city, but ordinary Christians "preached the word wherever they went" (Acts 8:4).

"Preached" in our culture sounds like the activity of a professionally trained clergy. Here Acts does not use the formal word "preach" (khruvssw , kçryssô ), but the informal word "tell good news" (eujaggelivzw , euangelizô ). How does the good news spread about a young couple expecting their first child? How does the good news spread about a super sale at a department store? How does the good news spread about someone's recovering from a death-threatening illness? Then, we may ask, who would be willing to spread the good news about forgiveness and salvation and new life available through the death of Jesus, the Messiah? That is the very significant question which arises from this whole section (5:11-6:12). The first readers were clearly failing to respond as they should.

The last phrase of v. 12 and verses 13-14 ("You need milk, not solid food!") paint a picture for our minds that would be humorous if it were not sad. The first readers were apparently much like the "fat babies" about which one contemporary Christian performing artist sings. Their poor spiritual tummies - they can't take too much. In the words that follow, we read about the risk which attends the "fat baby" syndrome, its alternative and the means by which we can grow out of it.

5:13 Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. 5:14 But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

The risk which attends being still an infant is that we are not acquainted with the teaching about righteousness . Whether the infant diet results in this malnourishment or whether being underfed keeps one an infant is not clear from the grammar here (e.g., does a lack of acquaintance with the word of righteousness result in one not growing or does a refusal to grow lead to the lack of acquaintance?). But the correlation is sufficiently clear and verses 11-12 suggest that a lack of opportunity for such teaching or nourishment was definitely not the problem. In either case, so long as one is an infant, one is not acquainted with "the teaching (lovgou , logou ) about righteousness (dikaiosuvnh" , dikaiosynçs )." This is in contrast to the "elementary truths" mentioned in v. 12 and which will be listed in 6:1-2. It probably looks forward to the ability to "distinguish (diavkrisin , diakrisin ) good from evil" in v. 14. We have already described in what sense salvation involves not only being "put right" with God (the justification accomplished at the cross) but "becoming right" in the way we live our lives (the obedience which it prompts from us and into which we grow, cf. 5:9). Not only does such a person find himself at a loss for moral and ethical direction but is possibly at risk of losing his salvation.

The alternative is to seek a growth that enables us to become mature . Teleivwn (teleiôn ) is the same word used in v. 9 to describe how Jesus was "once made perfect." Just as his obedience calls for ours (uJpakouvw , hypakouô , 5:8 cf. 5:9), so his "perfection" becomes the standard by which we measure our "maturity" (cf. Eph 4:13 where Paul also uses the same word to describe our "maturity" which is measured by the degree to which we attain "to the whole measure of the fullness of Christ," cf. also 1 Cor 13:10). If it is a fact that we are to measure ourselves by the "whole measure" of his "fullness," this may well include the practice of reverent submission and obedience in the midst of our suffering, just as it did for Jesus, although the model of righteous living that his example provides is probably more prominent in a context concerned about "the word of righteousness" and the ability "to distinguish between good and evil." The alternative to perpetual infancy (or perhaps death from malnutrition) is growth toward a maturity in which we become more like Jesus, finding in him the moral direction we need and the strength to follow it even in the most difficult of circumstances.

We also read here of the means by which that growth is achieved - solid food , that is, the constant use of and training in the practice of distinguishing between good and evil. The Greek text here includes the words for both the process (gumnavzw , gymnazô ) and the product (e{xi" , hexis ). Although gymnazô (NIV, "trained," KJV "exercised") was the word used to describe the training of the Greek athletes (who trained naked, cf. gymnos in 4:13; cf. English "gymnasium"), the word is never used in this literal sense in the NT but is used to provide an image which helps to understand both the benefits of God's discipline (12:11) and the need to put effort into our spiritual growth (1 Tim 4:7). The tense of the word here is perfect, suggesting that such a person has trained for some time with abiding results. Hexis (NIV "constant use," NASB and RSV "practice") here probably refers to the characteristic state which results from the process. Having been trained (gegumnasmevna , gegymnasmena ) for some time, their "faculties" (RSV, taΙ aijsqhthvria , ta aisthçtçria ) are "practiced" ( hexin ).

The purpose (proΙ" , pros ) of this practice and training is to "distinguish" ( diakrisin as in 1 Cor 12:10) between good and evil. This is a possible allusion to Numbers 14:23 in the LXX (which describes the children of the wilderness generation who "do not know good nor evil") or to Deuteronomy 1:39 (which refers to the same "children who do not yet know good from bad"). Ellingworth notes that this is a rare term but when used elsewhere it involves practical action (Rom 7:21; 12:21; 16:19; 1 Pet 3:11=Ps 34:15; 3 John 11). In other words, the hard work that we invest in nourishing ourselves on the teaching about the word of righteousness pays off in the practical moral and ethical guidance that we need for daily life.

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Heb 5:9

" I don’t believe in any religion apart from doing the will of God." Catherine Booth

Pendahuluan / Garis Besar

Robertson: Hebrews (Pendahuluan Kitab)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Pendahuluan Kitab)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Garis Besar)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 5 (Pendahuluan Pasal)

Overview

Heb 5:1, The honour of our Saviour’s priesthood; Heb 5:11, Negligence in the knowledge thereof is reproved.

Poole: Hebrews 5 (Pendahuluan Pasal)

CHAPTER 5

MHCC: Hebrews (Pendahuluan Kitab)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 5 (Pendahuluan Pasal)

(Heb 5:1-10) The office and duty of a high priest abundantly answered in Christ.

(Heb 5:11-14) The Christian Hebrews reproved for their little progress in the knowledge of the gospel.

Matthew Henry: Hebrews (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 5 (Pendahuluan Pasal)

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

Barclay: Hebrews (Pendahuluan Kitab)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 5 (Pendahuluan Pasal)

At Home With Man And God (Heb_5:1-10)

The Refusal To Grow Up (Heb_5:11-14)

Constable: Hebrews (Pendahuluan Kitab)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

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_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

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_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

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____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

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_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

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_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

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_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

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The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Pendahuluan Kitab)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 5 (Pendahuluan Pasal)

INTRODUCTION TO HEBREWS 5

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

College: Hebrews (Pendahuluan Kitab)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

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Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

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Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Garis Besar)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV