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:
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.
3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
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.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
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;
8 Though he were a Son, yet learned he obedience by the things which he suffered;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 Called of God an high priest after the order of Melchisedec.
11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
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.
13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
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.
1 For G1063 every G3956 high priest G749 taken G2983 from among G1537 men G444 is ordained G2525 for G5228 men G444 in things pertaining to G4314 God, G2316 that G2443 he may offer G4374 both G5037 gifts G1435 and G2532 sacrifices G2378 for G5228 sins: G266
2 Who can G1410 have compassion G3356 on the ignorant, G50 and G2532 on them that are out of the way; G4105 for G1893 that he G4029 himself G846 also G2532 is compassed G4029 with infirmity. G769
3 And G2532 by reason G1223 hereof G5026 he ought, G3784 as G2531 for G4012 the people, G2992 so G3779 also G2532 for G4012 himself, G1438 to offer G4374 for G5228 sins. G266
4 And G2532 no G3756 man G5100 taketh G2983 this honour G5092 unto himself, G1438 but G235 he that is called G2564 of G5259 God, G2316 as G2509 G2532 was Aaron. G2
5 So G3779 also G2532 Christ G5547 glorified G1392 not G3756 himself G1438 to be made G1096 an high priest; G749 but G235 he that said G2980 unto G4314 him, G846 Thou G4771 art G1488 my G3450 Son, G5207 to day G4594 have G1080 I G1473 begotten G1080 thee. G4571
6 As G2531 he saith G3004 also G2532 in G1722 another G2087 place, Thou G4771 art a priest G2409 for G1519 ever G165 after G2596 the order G5010 of Melchisedec. G3198
7 Who G3739 in G1722 the days G2250 of his G846 flesh, G4561 when he had offered up G4374 prayers G1162 and G5037 G2532 supplications G2428 with G3326 strong G2478 crying G2906 and G2532 tears G1144 unto G4314 him that was able G1410 to save G4982 him G846 from G1537 death, G2288 and G2532 was heard G1522 in that G575 he feared; G2124
8 Though G2539 he were G5607 a Son, G5207 yet learned he G3129 obedience G5218 by G575 the things which G3739 he suffered; G3958
9 And G2532 being made perfect, G5048 he became G1096 the author G159 of eternal G166 salvation G4991 unto all G3956 them that obey G5219 him; G846
10 Called G4316 of G5259 God G2316 an high priest G749 after G2596 the order G5010 of Melchisedec. G3198
11 Of G4012 whom G3739 we G2254 have G3056 many things G4183 to say, G3056 and G2532 hard G1421 to be uttered, G3004 seeing G1893 ye are G1096 dull G3576 of hearing. G189
12 For G2532 G1063 when for G1223 the time G5550 ye ought G3784 to be G1511 teachers, G1320 ye have G2192 need G5532 that one teach G1321 you G5209 again G3825 which G5101 be the first G746 principles G4747 of the oracles G3051 of God; G2316 and G2532 are become such as G1096 have G2192 need G5532 of milk, G1051 and G2532 not G3756 of strong G4731 meat. G5160
13 For G1063 every one G3956 that useth G3348 milk G1051 is unskilful G552 in the word G3056 of righteousness: G1343 for G1063 he is G2076 a babe. G3516
14 But G1161 strong G4731 meat G5160 belongeth to them that are G2076 of full age, G5046 even those who by reason G1223 of use G1838 have G2192 their senses G145 exercised G1128 to G4314 discern G1253 both G5037 good G2570 and G2532 evil. G2556
1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
2 who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity;
3 and by reason thereof is bound, as for the people, so also for himself, to offer for sins.
4 And no man taketh the honor unto himself, but when he is called of God, even as was Aaron.
5 So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee:
6 as he saith also in another `place,' Thou art a priest for ever After the order of Melchizedek.
7 Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,
8 though he was a Son, yet learned obedience by the things which he suffered;
9 and having been made perfect, he became unto all them that obey him the author of eternal salvation;
10 named of God a high priest after the order of Melchizedek.
11 Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing.
12 For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food.
13 For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe.
14 But solid food is for fullgrown men, `even' those who by reason of use have their senses exercised to discern good and evil.
1 For every chief priest -- out of men taken -- in behalf of men is set in things `pertaining' to God, that he may offer both gifts and sacrifices for sins,
2 able to be gentle to those ignorant and going astray, since himself also is compassed with infirmity;
3 and because of this infirmity he ought, as for the people, so also for himself to offer for sins;
4 and no one to himself doth take the honour, but he who is called by God, as also Aaron:
5 so also the Christ did not glorify himself to become chief priest, but He who spake unto him: `My Son thou art, I to-day have begotten thee;'
6 as also in another `place' He saith, `Thou `art' a priest -- to the age, according to the order of Melchisedek;'
7 who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared,
8 through being a Son, did learn by the things which he suffered -- the obedience,
9 and having been made perfect, he did become to all those obeying him a cause of salvation age-during,
10 having been addressed by God a chief priest, according to the order of Melchisedek,
11 concerning whom we have much discourse and of hard explanation to say, since ye have become dull of hearing,
12 for even owing to be teachers, because of the time, again ye have need that one teach you what `are' the elements of the beginning of the oracles of God, and ye have become having need of milk, and not of strong food,
13 for every one who is partaking of milk `is' unskilled in the word of righteousness -- for he is an infant,
14 and of perfect men is the strong food, who because of the use are having the senses exercised, unto the discernment both of good and of evil.
1 For every high priest taken from amongst men is established for men in things relating to God, that he may offer both gifts and sacrifices for sins;
2 being able to exercise forbearance towards the ignorant and erring, since he himself also is clothed with infirmity;
3 and, on account of this [infirmity], he ought, even as for the people, so also for himself, to offer for sins.
4 And no one takes the honour to himself but [as] called by God, even as Aaron also.
5 Thus the Christ also has not glorified himself to be made a high priest; but he who had said to him, *Thou* art my Son, *I* have to-day begotten thee.
6 Even as also in another [place] he says, *Thou* [art] a priest for ever according to the order of Melchisedec.
7 Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
8 though he were Son, he learned obedience from the things which he suffered;
9 and having been perfected, became to all them that obey him, author of eternal salvation;
10 addressed by God [as] high priest according to the order of Melchisedec.
11 Concerning whom we have much to say, and hard to be interpreted in speaking [of it], since ye are become dull in hearing.
12 For when for the time ye ought to be teachers, ye have again need that [one] should teach you what [are] the elements of the beginning of the oracles of God, and are become such as have need of milk, [and] not of solid food.
13 For every one that partakes of milk [is] unskilled in the word of righteousness, for he is a babe;
14 but solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil.
1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
3 Because of this, he must offer sacrifices for sins for the people, as well as for himself.
4 Nobody takes this honor on himself, but he is called by God, just like Aaron was.
5 So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."
6 As he says also in another place, "You are a priest forever, After the order of Melchizedek."
7 He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,
8 though he was a Son, yet learned obedience by the things which he suffered.
9 Having been made perfect, he became to all of those who obey him the author of eternal salvation,
10 named by God a high priest after the order of Melchizedek.
11 About him we have many words to say, and hard to interpret, seeing you have become dull of hearing.
12 For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.
13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.
14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
1 Every high priest who is taken from among men is given his position to take care of the interests of men in those things which have to do with God, so that he may make offerings for sins.
2 He is able to have feeling for those who have no knowledge and for those who are wandering from the true way, because he himself is feeble;
3 And being feeble, he has to make sin-offerings for himself as well as for the people.
4 And no man who is not given authority by God, as Aaron was, takes this honour for himself.
5 In the same way Christ did not take for himself the glory of being made a high priest, but was given it by him who said, You are my Son, this day I have given you being:
6 As he says in another place, You are a priest for ever after the order of Melchizedek.
7 Who in the days of his flesh, having sent up prayers and requests with strong crying and weeping to him who was able to give him salvation from death, had his prayer answered because of his fear of God.
8 And though he was a Son, through the pain which he underwent, the knowledge came to him of what it was to be under God's orders;
9 And when he had been made complete, he became the giver of eternal salvation to all those who are under his orders;
10 Being named by God a high priest of the order of Melchizedek.
11 Of whom we have much to say which it is hard to make clear, because you are slow of hearing.
12 And though by this time it would be right for you to be teachers, you still have need of someone to give you teaching about the first simple rules of God's revelation; you have become like babies who have need of milk, and not of solid food.
13 For everyone who takes milk is without experience of the word of righteousness: he is a child.
14 But solid food is for men of full growth, even for those whose senses are trained by use to see what is good and what is evil.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hebrews 5
Commentary on Hebrews 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Heb 5:1-14. 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.
1. For—substantiating Heb 4:15.
every—that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.
taken from among men—not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, 16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."
ordained—Greek, "constituted," "appointed."
both gifts—to be joined with "for sins," as "sacrifices" is (the "both … and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].
2. Who can—Greek, "being able"; not pleasing himself (Ro 15:3).
have compassion—Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28).
ignorant—sins not committed in resistance of light and knowledge, but as Paul's past sin (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.
out of the way—not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.
infirmity—moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.
3. by reason hereof—"on account of this" infirmity.
he ought … also for himself, to offer for sins—the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people … on account of sins."
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.
5. glorified not himself—did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54).
but he that said—that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (Heb 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (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.
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.
7. in the days of his flesh—(Heb 2:14; 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.
when he had offered—rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father.
prayers and supplications—Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God … probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mt 26:39) [Bengel].
with strong crying and tears—The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37, "sorrowful and very heavy." Mr 14:33; Lu 22:44, "in an agony He prayed more earnestly … His sweat … great drops of blood falling down to the ground." Ps 22:1 ("roaring … cry"), Ps 22:2, 19, 21, 24; 69:3, 10, "I wept."
able to save him from death—Mr 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.
heard in that he feared—There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Ps 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.
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, Mt 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 Php 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.
9. made perfect—completed, brought to His goal of learning and suffering through death (Heb 2:10) [Alford], namely, at His glorious resurrection and ascension.
author—Greek, "cause."
eternal salvation—obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Isa 45:17).
unto all … that obey him—As Christ obeyed the Father, so must we obey Him by faith.
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.
11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At Heb 6:20 he resumes the comparison of Christ to Melchisedec.
hard to be uttered—rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (Heb 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them.
ye are—Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT Jerusalem were dull in spiritual things, and legal in spirit, appears from Ac 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").
12. for the time—considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
which be the first principles—Greek, "the rudiments of the beginning of." A Pauline phrase (see on Ga 4:3; Ga 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1, 2 [Bengel]. Alford translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.
of the oracles of God—namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.
are become—through indolence.
milk … not … strong meat—"Milk" refers to such fundamental first principles as he enumerates in Heb 6:1, 2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [Limborch].
13. useth—Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
the word of righteousness—the Gospel wherein "the righteousness of God is revealed from faith to faith" (Ro 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 Mt 3:15).
14. strong meat—"solid food."
them … of full age—literally, "perfect": akin to "perfection" (Heb 6:1).
by reason of use—Greek, "habit."
senses—organs of sense.
exercised—similarly connected with "righteousness" in Heb 12:11.
to discern both good and evil—as a child no longer an infant (Isa 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in Heb 13:9.