Hebrews · Chapter 5
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:
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.
John Wesley
V. 2. Who can have compassion-In proportion to the offence: so the Greek word signifies.
On the ignorant-Them that are in error.
And the wandering-Them that are in sin.
Seeing himself also is compassed with infirmity-Even with sinful infirmity; and so needs the compassion which he shows to others.
Adam Clarke
Verse 2. Who can have compassion on the ignorant] The word metriopaqein, 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 offences 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 agnoousi, the ignorant, one MS. only, but that of high repute, has asqenousi, 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, Hebrews 12:1, that euperistaton amartian, 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 succour 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; perikeitai asqeneian; 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.
Joseph Benson
Verses 2, 3. Who can have compassion — The word metriopaqein, here used, signifies to feel compassion in proportion to the misery of others. The apostle’s words imply that a high-priest, who is not touched with a feeling of the weaknesses and miseries of others, is unfit to officiate for them, because he will be apt to neglect them in his ministrations, or be thought by the people in danger of so doing. On the ignorant — Who, not being properly instructed in divine things, are involved in error with respect to them; and on them that are out of the way — Of truth and duty, of wisdom, holiness, and happiness; or who, through their ignorance or any other cause, fall into sin: so that all sins and sinners are here comprehended. For that he himself is compassed with infirmity — So that under a consciousness thereof, he will officiate for them with the greater kindness and assiduity, knowing that he needs the compassion which he shows to others. And by reason hereof — Because he himself is a sinner; he ought, as for the people, so also for himself, (see the margin,) to offer for sins — That, being pardoned himself, and in a state of reconciliation and peace with God, he may offer for others with more acceptance. We are not to infer from this that Christ had any sins of his own to offer for, or that he offered any sacrifice for himself, it being repeatedly affirmed by the apostles that he was absolutely free from all sin.
Joseph Sutcliffe
Verse 1-3. Every highpriest taken from among men is ordained for men. He is to officiate in all the hallowed services of the sanctuary, to offer the mincha, or oblations and gifts of thanksgiving, and sacrifices for sin, that the congregation might be set right with God. He must be perfect in body, and pure in mind: he must offer sacrifices for his own sin, and then for the sins of the people. He must be a prophet to instruct the ignorant, to reclaim those that are out of the way, and pray for the people. He must be a holy man, arrayed with the mitre, the ephod, the pectoral, and splendid robes, the better to designate the glory of which he was a figure. He must not be self-appointed, but taken from among men, and consecrated to the service of God.
Daniel Whedon
2. Who can have compassion—The reason that the sinner should be represented by a man; the need of a humanly sympathizing representative. Priest and sinner should have a common ground. Compassion—A medium word, not signifying either deep passion or unfeelingness, but considerateness. Ignorant—Complete moral ignorance, from the first wholly involuntary, excuses guilt; but there is little of human moral ignorance which is not in some way guiltily incurred, and so is measurably responsible. Hence there were sins of ignorance, as well as sins of immediate knowledge, which needed atonement. Out of the way— Literally, the wandering, the knowing deviators from the true path, with no ignorance to plead. Compassed with infirmity—Susceptible to sin, and encircled with tempting excitements to his susceptibilities.
And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
Adam Clarke
Verse 3. And by reason hereof] As he is also a transgressor of the commands of God, and unable to observe the law in its spirituality, he must offer sacrifices for sin, not only for the people, but for himself also: this must teach him to have a fellow feeling for others.
Joseph Benson
Verses 2, 3. Who can have compassion — The word metriopaqein, here used, signifies to feel compassion in proportion to the misery of others. The apostle’s words imply that a high-priest, who is not touched with a feeling of the weaknesses and miseries of others, is unfit to officiate for them, because he will be apt to neglect them in his ministrations, or be thought by the people in danger of so doing. On the ignorant — Who, not being properly instructed in divine things, are involved in error with respect to them; and on them that are out of the way — Of truth and duty, of wisdom, holiness, and happiness; or who, through their ignorance or any other cause, fall into sin: so that all sins and sinners are here comprehended. For that he himself is compassed with infirmity — So that under a consciousness thereof, he will officiate for them with the greater kindness and assiduity, knowing that he needs the compassion which he shows to others. And by reason hereof — Because he himself is a sinner; he ought, as for the people, so also for himself, (see the margin,) to offer for sins — That, being pardoned himself, and in a state of reconciliation and peace with God, he may offer for others with more acceptance. We are not to infer from this that Christ had any sins of his own to offer for, or that he offered any sacrifice for himself, it being repeatedly affirmed by the apostles that he was absolutely free from all sin.
Joseph Sutcliffe
Verse 1-3. Every highpriest taken from among men is ordained for men. He is to officiate in all the hallowed services of the sanctuary, to offer the mincha, or oblations and gifts of thanksgiving, and sacrifices for sin, that the congregation might be set right with God. He must be perfect in body, and pure in mind: he must offer sacrifices for his own sin, and then for the sins of the people. He must be a prophet to instruct the ignorant, to reclaim those that are out of the way, and pray for the people. He must be a holy man, arrayed with the mitre, the ephod, the pectoral, and splendid robes, the better to designate the glory of which he was a figure. He must not be self-appointed, but taken from among men, and consecrated to the service of God.
Daniel Whedon
3. By reason hereof—That, is, of this infirmity. He ought… for himself to offer—Although these susceptibilities are not in themselves sins, yet so sure is the presumption that even the high priest has in course of the year incurred guilt that he needs to offer, also, for himself. Herein the true High Priest surpasses the Aaronic line, in that he is without sin, (iv, 15,) and needs not atonement.
And no man taketh this honor unto himself, but he that is called of God, as was Aaron.
John Wesley
V. 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.
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.
Adam Clarke
Verse 4. This honour] thn timhn undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honourable office, because the man is the high priest of God, and is appointed by God himself to that office.
But he that is called of God, as was Aaron.] God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind. Some make this “an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate.” It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God’s holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.
Joseph Benson
Verses 4-6. And no man — Who has any regard to duty or safety; taketh this honour — This awful office, attended with a high degree of responsibility; unto himself, but he only that is called of God to it; 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. So also Christ glorified not himself — See John 8:54; to be made a High-Priest — That is, did not take this honour to himself, but received it from his Father, who said unto him, Thou art my Son — This solemn acknowledging of him for his Son, shows that he undertook nothing but what his Father authorized him to undertake; to-day have I begotten thee — As if he had said, There is an eternal relation between us, which is the foundation of thy call to this work. See note on Psalm 2:7; Acts 13:33. As he — God the Father; saith in another place — Because the former testimony was somewhat obscure, the apostle adds another more clear: Thou art a priest for ever, after — Or according to; the order of Melchisedec — That is, thou art a priest, not like Aaron, but Melchisedec. Inasmuch as Melchisedec had neither predecessor nor successor in his office, his priesthood could not, properly speaking, be called an order, if by that phrase be understood a succession of persons executing that priesthood. Therefore the expression, kata taxin, here rendered after the order, must mean after the similitude of Melchisedec, as it is expressed Hebrews 7:15; and as the Syriac version renders the phrase in this verse. The words of God’s oath, recorded Psalm 110:4, are very properly advanced by the apostle as a proof of the Messiah’s priesthood, because the Jews in general acknowledged that David wrote that psalm by inspiration concerning Christ.
Joseph Sutcliffe
Ver. 4. No man taketh this honour to himself. In the Bangorian controversy, this text has been pressed to prove an uninterrupted succession of bishops from Christ to the present time! Bossuet has done more; he asserts an uninterrupted succession from Adam to Christ, and from Christ to us. In this manner dignified men amuse themselves. Suffice to say, that in Biblia Magna, not one of the learned critics have attempted to force any such gloss on this text. In what respects is G. Faber called of God, as was Aaron? Yet this person while a boy, unchristianised half the protestant world in a sermon before the university of Oxford, as having no gospel, and no sacraments for want of episcopasy!
Daniel Whedon
4. Taketh… unto himself—Who-so, like the sons of Korah or like King Uzziah, assumes the office without divine warrant, is a usurper. The rabbies say that “Moses said to Korah and his associates, ‘If Aaron my brother took the priesthood to himself, you made insurrection against him rightly; but truly God gave it to him.’” Called of God, as was Aaron— Aaron, first in the long line of high priests, was elected by the divine Voice. Exodus 28:1; 29:4; Leviticus 8:1, etc.; Numbers 3:10, and 16-18. Until the time of Herod the line remained almost unbroken; but by him the office was unlawfully bestowed, and finally ceased just before the destruction of Jerusalem, after continuing through nearly sixteen centuries. Its divine perpetuity was fixed by our great High Priest.
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.
John Wesley
V. 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. Psalm 2:7.
Adam Clarke
Verse 5. Christ glorified not himself] The man Jesus Christ, was also appointed by God to this most awful yet glorious office, of being the High Priest of the whole human race. The Jewish high priest represented this by the sacrifices of beasts which he offered; the Christian High Priest must offer his own life: Jesus Christ did so; and, rising from the dead, he ascended to heaven, and there ever appeareth in the presence of God for us. Thus he has reassumed the sacerdotal office; and because he never dies, he can never have a successor. He can have no vicars, either in heaven or upon earth; those who pretend to be such are impostors, and are worthy neither of respect nor credit.
Thou art my Son] See on Hebrews 1:5, 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.
Joseph Benson
Verses 4-6. And no man — Who has any regard to duty or safety; taketh this honour — This awful office, attended with a high degree of responsibility; unto himself, but he only that is called of God to it; 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. So also Christ glorified not himself — See John 8:54; to be made a High-Priest — That is, did not take this honour to himself, but received it from his Father, who said unto him, Thou art my Son — This solemn acknowledging of him for his Son, shows that he undertook nothing but what his Father authorized him to undertake; to-day have I begotten thee — As if he had said, There is an eternal relation between us, which is the foundation of thy call to this work. See note on Psalm 2:7; Acts 13:33. As he — God the Father; saith in another place — Because the former testimony was somewhat obscure, the apostle adds another more clear: Thou art a priest for ever, after — Or according to; the order of Melchisedec — That is, thou art a priest, not like Aaron, but Melchisedec. Inasmuch as Melchisedec had neither predecessor nor successor in his office, his priesthood could not, properly speaking, be called an order, if by that phrase be understood a succession of persons executing that priesthood. Therefore the expression, kata taxin, here rendered after the order, must mean after the similitude of Melchisedec, as it is expressed Hebrews 7:15; and as the Syriac version renders the phrase in this verse. The words of God’s oath, recorded Psalm 110:4, are very properly advanced by the apostle as a proof of the Messiah’s priesthood, because the Jews in general acknowledged that David wrote that psalm by inspiration concerning Christ.
Joseph Sutcliffe
Ver. 5. So also Christ glorified not himself, but was designated of the Father to be the prophet, the priest, and prince of the whole human kind. Psalm 2:7. 110:4. In all these, and in every view, Christ was superior to Aaron, and to all his race. They were taken from the common mass of men, but Christ was nominated of the Father. Thou art my Son, to-day have I begotten thee. Thy throne, oh God, is for ever and ever. These declarations have no relation to the resurrection of Christ, farther than as a link in the chain of our salvation: the whole scene is anterior to his rising from the tomb.
The highpriest was to offer gifts and sacrifices. The words are plural, that the number might in some degree supply the defects, as the two goats adumbrated the death and the life of Christ better than one could do. But Christ by the one offering of himself on Calvary, once for all, hath for ever perfected them that are sanctified: they need no other sacrifice. Aaron was a priest, chosen from among men, that he might have compassion on the ignorant. When sinners pray without a mediator, God will hide his face; one, and only one, must be heard for the people. But Christ ever liveth to make intercession; he prays with all the glory of his person, and the worth of his sacrifice. And being partaker of our infirmities, we can come boldly to the throne of grace through him. We may farther observe, Aaron was a priest succeeded by others; but Christ has an unchangeable priesthood. The Lord has thus constituted him with an oath: “Thou art a priest for ever, after the order of Melchizedec.”
Daniel Whedon
5. So also—In 5-10 it is now shown that Christ fulfilled the outline of the high priest sketched in 1-4. First the writer shows that he fulfills verse 4, and thence moves backward to verse 1. First, Christ was no usurper. Glorified not himself—The glory of this divine office was shed upon him by his divine Father. But he—The nominative to glorified him understood. It was the divine Being who, in Psalm 2:7, declared him Son and King, and who in Psalms 110:4
Psalm 110:4, pronounced him Priest, who conferred the
honour of this high priesthood.
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Adam Clarke
Verse 6. He saith also in another place] That is, in Psalm 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 there. For the mode of quotation here, See the note on “He 2:6”.
Thou art a priest for ever] As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture.
After the order of Melchisedec.] Who this person was must still remain a secret. We know nothing more of him than is written in Genesis 14:18, &c., 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.
Joseph Benson
Verses 4-6. And no man — Who has any regard to duty or safety; taketh this honour — This awful office, attended with a high degree of responsibility; unto himself, but he only that is called of God to it; 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. So also Christ glorified not himself — See John 8:54; to be made a High-Priest — That is, did not take this honour to himself, but received it from his Father, who said unto him, Thou art my Son — This solemn acknowledging of him for his Son, shows that he undertook nothing but what his Father authorized him to undertake; to-day have I begotten thee — As if he had said, There is an eternal relation between us, which is the foundation of thy call to this work. See note on Psalm 2:7; Acts 13:33. As he — God the Father; saith in another place — Because the former testimony was somewhat obscure, the apostle adds another more clear: Thou art a priest for ever, after — Or according to; the order of Melchisedec — That is, thou art a priest, not like Aaron, but Melchisedec. Inasmuch as Melchisedec had neither predecessor nor successor in his office, his priesthood could not, properly speaking, be called an order, if by that phrase be understood a succession of persons executing that priesthood. Therefore the expression, kata taxin, here rendered after the order, must mean after the similitude of Melchisedec, as it is expressed Hebrews 7:15; and as the Syriac version renders the phrase in this verse. The words of God’s oath, recorded Psalm 110:4, are very properly advanced by the apostle as a proof of the Messiah’s priesthood, because the Jews in general acknowledged that David wrote that psalm by inspiration concerning Christ.
Daniel Whedon
6. After the order of Melchizedek—Christ was no descendant of Aaron, and so could be no high priest in the hereditary Jewish line. High priest he can be only by an origination high, at least, as Aaron’s own origination at first was. For this the inspired precedent is found in the most memorable words of Psalms 110:4
Psalm 110:4, (a psalm quoted as Messianic by the Messiah
himself, Matthew 22:44,) where the Messiah is addressed by God as priest, not in the line of Aaron, but after the order of Melchizedek. And here first occurs the name of that primeval and typical priest-king, which figures largely in our author’s future argument.
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;
John Wesley
V. 7. The sum of the things treated of in the seventh and following chapters is contained, Hebrews 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.
Who in the days of his flesh-Those two days, in particular, wherein his sufferings were at the height.
Having offered up prayers and supplications-Thrice.
With strong crying and tears-In the garden.
To him that was able to save him from death-Which yet he endured, in obedience to the will of his Father.
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, Luke 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.
Adam Clarke
Verse 7. Who in the days of his flesh] The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted.
Offered up prayers and supplications] This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labours 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 Saviour, he must submit to whatever the law required; and therefore he is stated to have learned OBEDIENCE by the things which he suffered, Hebrews 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, Hebrews 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, Hebrews 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 endeavour to show that the words may be understood with a shade of difference from the common acceptation.
Prayers and supplications, &c.] There may be an allusion here to the manner in which the Jews speak of prayer, &c. “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 ikethriav, which we translate supplications, exists in no other part of the New Testament. iJkethv signifies a supplicant, from ikomai, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, Deuteronomy Pace: iJkethriav pollav kai dehseiv poioumenoi. Making many
supplications and prayers. iJkethria, says Suidas, kaleitai elaiav kladov, stemmati estemmenov.----estin, hn oi deomenoi
katatiqentai pou, h meta ceirav ecousiv. “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 ikethv, hiketes, he defines to be, o douloprepwv parakalwn, kai deomenov peri tinov otououn. “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 ikethriav qallouv, “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 oleæ (ut Græcis mos est,) porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt.” “Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation.” This is a remarkable case, and may well illustrate our Lord’s situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared-the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day. Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing.
To save him from death] I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun auton, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Hebrews 2:14; the seed of Abraham, Hebrews 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 toutouv, them, of Hebrews 2:15, the same or implying the same thing as auton, 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 verses 6 and 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 Hebrews 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Hebrews 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 Hebrews 12:2-11, to which the reader will do well to refer.
Joseph Benson
Verse 7. Who, &c. — The sum of the things treated of in the 7th and following chapters, is contained in this paragraph, from verse 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. Who in the days of his flesh — Those two days in particular wherein his sufferings were at the height; when he had offered up prayers and supplications thrice; with strong crying and tears — In the garden; to him (his heavenly Father) that was able to save him from death — Which yet he endured in obedience to his Father’s will. The reader will easily understand what is here said concerning the fear and sorrow, the strong crying and tears of the Son of God, if he remember that He, who was perfect God, and possessed of all possible perfections as the eternal Word of the Father, was also perfect man, “of a reasonable soul and human flesh subsisting:” in other words, that in his mysterious person, the perfect human nature, consisting of soul and body, was indeed united indissolubly to the divine, but was not while he was on earth, (and is not even now,) absorbed by it. The union was such as gave an infinite dignity to the person of the Redeemer, and infinite merit to his sufferings, but not such as made him incapable of suffering, or rendered his sufferings of no efficacy, which would have been the case if they had not been felt. Only let this be kept in remembrance, and Christ’s humiliation and sorrow will not be a stone of stumbling to us, or rock of offence, any more than his exaltation and glory. And was heard in that he feared — To be heard, signifies, in Scripture, to be accepted in our requests, or to be answered in them. There is no doubt but the Father heard the Son always in the former sense, John 11:42: but how far was he heard in the latter, so as to be delivered from what he prayed against? In answer to this it must be observed, the prayers of Christ on this occasion were, 1st, Conditional; namely, that the cup might pass from him if it were agreeable to his Father’s will; Father, if thou be willing, remove this cup from me, Luke 22:42. He could not have been man, and not have had an extreme aversion to the sufferings that were coming upon him in that hour and power of darkness: when it is certain that Satan and his angels, who had departed from him for a season, (Luke 4:13,) were again permitted to oppress his soul with inexpressible horror. Nothing, in fact, is suffering, or can be penal to us, but what is grievous to our nature. But the mind of Christ, amidst these assaults of hell, and the view given him of the sufferings which awaited him, was so supported and fortified, as to come to a perfect acquiescence in his Father’s will, saying, Nevertheless, not my will, but thine be done. But, 2d, His prayers were also absolute, and were absolutely heard. He had conceived a deep and dreadful apprehension of death, upon its being presented to him as attended with the wrath and curse of God, due to those sins of mankind, for which he was to make atonement. And he well knew how unable the human nature was to undergo it, (so as to remove that wrath and curse, and make way for the justification of such as should believe in him,) if not mightily supported and carried through the trial by the power of God. And while his faith and trust in God were terribly assaulted by the temptations of Satan suggesting fear, dread, and terrible apprehensions of the divine displeasure due to our sins, it was his duty, and a part of the obedience he owed to his heavenly Father, to pray that he might be supported and delivered, apo thv eulabeiav, in that he particularly feared — Or rather; from his fear, namely, the fear of that weight of infinite justice and wrath, which our sins had provoked; or, the being bruised and put to grief by the hand of God himself. Compared with this, every thing else was as nothing. And yet so greatly did he thirst to be obedient even unto this dreadful death, and to lay down his life for his sheep, under this dreadful load of anguish and sorrow, that he vehemently longed to be baptized with this baptism, Luke 12:50. The consideration of its being the will of God that he should thus suffer, first tempered his fear, and afterward swallowed it up. And he was heard — Not so that the cup should pass away, but so that he was enabled to drink it without any fear. Thus the prophet represents him as saying, The Lord God hath opened mine ear, and I was not rebellious, neither turned away back: I gave my back to the smiters, &c., for the Lord God will help me, therefore shall I not be confounded; therefore have I set my face like a flint, I know that I shall not be ashamed, &c, Isaiah 50:5-8. Add to this, that he was actually delivered from the power of death itself by a glorious resurrection, of which the prophet intimates his having an assured expectation, representing him as adding, He is near that justifieth me; namely, that acquits me from the charge of being an imposter and blasphemer, by raising me from the dead, exalting me to his own right hand, and investing me with all power in heaven and on earth, and especially by authorizing me to confer the Holy Ghost in his extraordinary gifts upon my disciples, and thereby to give demonstration of my being the true Messiah. In this sense the apostle seems to have understood the passage when he said, that he, who was put to death in the flesh; namely, as a blasphemer; was justified in, or by, the Spirit, conferred by him after his ascension.
Joseph Sutcliffe
Ver. 7, 8. And was heard in that he feared. Eulabeia properly signifies reverence, piety, and obedience. So our apostle defines it in the next words, saying, though he were a Son, yet learned he obedience. It is also said, he became obedient unto death, even the death of the cross. He offered up strong cries and tears, in the garden and on the cross, as it had been foretold. Psalm 22. 69. 88. 89. Through his obedience we obtain righteousness and eternal life.
Daniel Whedon
7. From the pinnacle of the Messiah’s exaltation our author now descends at once to the scene of his deepest agony in the garden of Gethsemane. He shows, with touches of deep pathos, that the woes there endured were a filial suffering undergone to give him a complete fitness for conferring salvation upon all obedient to him. His purpose is to show that this deep descent is the source and condition of his subsequent ascent as exalted giver of salvation to us. In the days of his flesh—As he is now in the days of his resurrection glory, on the throne of his divine royalty. Prayers… supplications… crying… tears—As profound in the depths of his sorrows then as exalted in the heights of his glory now. Evidently the scene of Gethsemane is here depicted, not with verbal quotation from either of the evangelists, but with something of the freshness of an original. It is not Luke here quoting himself, but Paul quoting what his attendant Luke narrates, and more. Heard in that he feared—A phrase ambiguous both in the Greek and the English. It may mean that he was heard in regard to the point about which he feared; or that he was heard because he submissively and reverently feared as a Son. This last is the more probable meaning, inasmuch as the word is ordinarily used to signify a reverent and holy fear. But the statement that he was heard, indicates that the object for which he prayed was granted. It was not, indeed, granted if fear of physical death were the motive, and rescue from it the object for which he prayed. It was granted, if, as we think, he prayed for a divine support to buoy him up above a fearful breakdown under the forces bearing upon him, and which, but for that divine support, might have taken place. Then he was heard, and divine sustaining strength was granted him, impersonated in the consoling angel. See our notes, Matthew 26:37-39. And by the death from which he was saved according to his prayer, we do not understand his mere bodily death, (from which, indeed, he was not saved,) but a fulness of woe at the depth and mystery of which his soul was “amazed.” And this, too, was the “cup” which he prayed might so “pass” from him as that not only he might not drink it, in which sense it did not pass from him, but that he might not drink it to its bottomless depths, in which sense it did pass from him. In the bottomless depths of that death and of that “cup” were destruction to himself and failure of his work and of his future. And his prayer and perfect submission were the means by which, through divine strength imparted, he was saved from failure and won immortal victory.
Though he were a Son, yet learned he obedience by the things which he suffered;
John Wesley
V. 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! Matthew 26:39, &c. And hence it most evidently appears that his being the Son of God did not arise merely from his resurrection.
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.
Adam Clarke
Verse 8. Though he were a Son] See the whole of the preceding note.
Joseph Benson
Verse 8. Though he were a son — And so, one would have supposed, might have been exempted from suffering; this is interposed, lest any should be offended at all these instances of human weakness; yet learned he obedience, &c. — Yea, although he was such a son as has been before described, even that Son of God, who had glory with his Father before all worlds. It was no singular thing for a son, or child of God by adoption, to be chastised, to suffer, and thereby to be instructed to obedience. He therefore speaks not of him as a son in such a way, or in any way in which a mere creature might be God’s son, but as he was his Son in a peculiar sense, his only-begotten Son, who was in the beginning with God, and was God, John 1:1, 14: that He should do and suffer the things here spoken of, was indeed marvellous. Therefore it is said, he did and suffered them although he was a Son. Which words imply both the necessity of his doing and suffering what is here ascribed to him, and his love, that when, on his own account no such thing was required, or in any respect needful, yet that he would submit to this condition for our sakes. But what is the obedience here intended? To this it may be answered, the word upakoh, so rendered, means an obediential attendance to, or compliance with, the commands of another, when they are heard, and thereby known. This obedience in Christ was two-fold: 1st, General, in the whole course of his life. Every thing he did was not only right and holy as to the matter of it, but as to the form and manner of it; it was obediential: he did all things, because it was the will of God that he should do them; and this his obedience to God was the life and beauty of the holiness, even of Christ himself. This, however, is not chiefly meant here, but rather, 2d, That peculiar compliance with the Father’s will, whereby he became obedient unto death, even the death of the cross. For this commandment had he received of the Father, that he should lay down his life for his people, and which he did in the way of obedience, saying, A body hast thou prepared me; lo! I come to do thy will, by offering up that body, Hebrews 10:5, 9. But how did he learn this obedience? It must be observed, 1st, The word manqanw, here used, signifies to learn as a disciple, with an humble, willing subjection to, and a ready reception of, the instruction given. 2d, It is said he learned obedience, not he learned to obey, which will give us light in the meaning of the passage. He did not learn that to be his duty which he knew not before, or did not consider; nor was he impelled to, or instructed, or directed in the various acts of the obedience required, as we are often taught by chastisements. But, 3d, He learned obedience by experiencing it, as a man learns the taste of meat by eating it. Thus he was said to taste of death, or to experience what was in it by undergoing it. The obedience he learned was a submission to undergo great, hard, and terrible things, accompanied with patience under them, and faith for deliverance from them. This he could have no experience of but by suffering the things he was to undergo, and by the exercise of appropriate graces while suffering. Thus he learned or experienced in himself, what difficulty obedience is attended with. And, 4th, This way of his learning it is what is so useful to us, and so full of consolation. For if he had only known obedience, though never so perfectly, in theory merely, what relief could have accrued to us from it? How could it have been a spring in him of suitable compassion toward us? But now, having fully experienced the nature of that special obedience which is yielded to God in a suffering condition, what difficulty it is attended with, what opposition is made to it, how great an exercise of grace is required, &c., he is disposed to support and succour us in this our obedience and sufferings. See Dr. Owen.
Joseph Sutcliffe
Ver. 7, 8. And was heard in that he feared. Eulabeia properly signifies reverence, piety, and obedience. So our apostle defines it in the next words, saying, though he were a Son, yet learned he obedience. It is also said, he became obedient unto death, even the death of the cross. He offered up strong cries and tears, in the garden and on the cross, as it had been foretold. Psalm 22. 69. 88. 89. Through his obedience we obtain righteousness and eternal life.
Daniel Whedon
8. The last touch that perfects the divinized man to be the Saviour of suffering men is, that he acquires experience from his own suffering. Though… a Son—And, therefore, we might suppose, above all suffering. Learned he obedience… things… suffered—Some of the ancient commentators were scandalized at this statement. “What! was he not obedient before he suffered?” Certainly, but not with a suffering obedience. It was an additional obedience he learned when he suffered; which he could not be conscious of, or exhibit as model to others, without the suffering. The old Greek writers abounded in various forms of the maxim that suffering is a source of wisdom. Trial is both the school and the test of virtue; not only proving, but creating, depth and power of character. The most tried saints on earth will be the highest saints in heaven; and he who will be Lord of them all will have been of all the deepest sufferer.
And being made perfect, he became the author of eternal salvation unto all them that obey him;
John Wesley
V. 9. And being perfected-By sufferings, Hebrews 2:10; brought through all to glory.
He became the author-The procuring and efficient cause. Of eternal salvation to all that obey him-By doing and suffering his whole will.
Adam Clarke
Verse 9. And being made perfect] kai teleiwqeiv. And having finished all-having died and risen again. teleiwqhnai signifies to have obtained the goal; to have ended one’s labour, and enjoyed the fruits of it. Hebrews 12:23: The spirits of just men made perfect, pneumasi dikaiwn teteleiwmenwn, 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 aitiov swthriav aiwniov, 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, Hebrews 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 fulness he may receive grace upon grace.
Joseph Benson
Verse 9. And being made perfect, &c. — Many of the difficulties which we meet with in Scripture, are entirely owing to our ignorance: some to our ignorance of the subjects under consideration, and others of the meaning of the terms made use of to express these subjects. This is peculiarly the case here: there would be no difficulty in conceiving how Christ could be said to be made perfect, if we observed, 1st, That he was very man, and that his human nature, before his resurrection, was in a state of infirmity, and not of perfection, his body being subject to various weaknesses, and the faculties of his soul, of course, being influenced thereby. While in his childhood he is said to have increased in wisdom as well as in stature, namely, as the powers of his mind were gradually unfolded, and subjects, through the medium of his senses, were presented to his contemplation. And if he increased in wisdom, he must, of course, have increased in love to God and man, and all other graces and virtues, though always perfectly free from every defilement of sin, internal or external: but when he was raised from the dead, and exalted to his Father’s right hand, his human nature was fully and for ever freed from this state of infirmity, and was rendered completely perfect. This, however, does not appear to be the meaning of the word perfect here, but the expression rather refers, 2d, To his having fully accomplished the work he had to do, and the sufferings he had to endure in order to his being a perfect Mediator and Saviour. Accordingly the expression here used by the apostle, teleiwqeiv, is literally being perfected, answering directly to the word used Hebrews 2:10, teleiwsai, to perfect by sufferings; only there it is used actively, it became him (God the Father) to make perfect the Captain of our salvation; here it is used passively, with respect to the effect of that act, and signifies his being consummated, or having finished his whole process, from his leaving the celestial glory to his returning to it; which process it was absolutely necessary he should accomplish, that his character, as a High-Priest, might be completed, and he might be consecrated as such. This, 3d, Is another meaning of the term, and a meaning given it by our translators at the close of the seventh chapter, where they have rendered teteleiwmenwn, (another participle of the same verb,) consecrated or dedicated to his high office. The priests under the law were consecrated by the death and oblation of the beasts offered in sacrifice at their consecration, (Exodus 29.,) but it belonged to the perfection of Christ as a high-priest, that he should be consecrated by his own sufferings. This was necessary both from the nature of the office, to which he was to be solemnly set apart, and to answer the types of the Aaronical priesthood. This, however, was only the external means of his consecration, and an evidence thereof. He was really consecrated by the act of God the Father, who said, Thou art my Son, &c., and by his own act when he said, Lo, I come to do thy will, O God. He became the author — Aitiov, the cause, both the meritorious and efficient cause; of eternal salvation — As procuring it for us by his obedience unto death, and conferring it upon us in all its branches, in consequence of his ascension and exaltation; to all those that obey him — The expression is emphatical: the salvation belongs only to those that obey him, and it belongs to all such. And as the Greek term here used imports to obey upon hearing, the obedience intended is, 1st, Faith, which cometh by hearing. 2d, The subjection of the heart, of the will and affections to him, in consequence of faith; and, 3d, A uniform complying with the will of God as far as it is known to us, (Matthew 7:21,) or a conscientious, steady, and persevering obedience to all the precepts of the gospel. For only blessed are they that do his commandments, because they, and only they, shall have a right to the tree of life, Revelation 22:14. Thus, as Macknight observes, “in this verse three things are clearly stated: 1st, That obedience to Christ is equally necessary to salvation with believing on him. 2d, That he was made perfect as a high-priest, by offering himself a sacrifice for sin; and, 3d, That by the merit of that sacrifice he hath obtained pardon and eternal life for them who obey him.”
Daniel Whedon
9. Made perfect—An incomplete Saviour would he have been without Gethsemane and the cross. And from this deep perfecting springs all his glory and power to save. Obey him—Mark the accord between his obedience in last verse and the obey in this. He was perfected by his obedience to God, they by their obedience, after the sure model, to him.
Called of God an high priest after the order of Melchisedec.
John Wesley
V. 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.
Adam Clarke
Verse 10. Called of God a high priest] prosagoreuqeiv. Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find prosagoreuei, which he translates aspazetai 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 Matthew 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 prosagoreuqeiv, which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains prosagoreuomai by aspazomai. 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; Mark 16:19; Acts 7:56; Hebrews 1:3; 8:1; 1 Peter 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; Hebrews 1:3; 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 Hebrews 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 Saviour of the human race; Philippians 2:9, 10; Hebrews 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.”
Joseph Benson
Verse 10. Called — Prosagoreuqeiv, denominated by God himself, or, as some understand the expression, openly declared, namely, in the 110th Psalm, before referred to; a high-priest after the order of Melchisedec — Or, according to the constitution of Melchisedec’s priesthood, which was a figure and example of Christ’s priesthood, in the peculiar properties and circumstances of it, namely, not by a material unction, legal ceremonies, or any human ordination, but by a heavenly institution, and the immediate unction of the divine Spirit. 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 the king of Salem, or Jerusalem.
Joseph Sutcliffe
Ver. 10-14. After the order of Melchizedec, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. See on Genesis 14:18-20. And who but Paul could have said these things to the saints in Jerusalem? Who but Paul could have told the Hebrews that they were yet in a state of infancy, having need to be taught the first principles of the mysteries of godliness, and to be fed with milk? How futile are the socinian efforts to get rid of this most christian epistle, and to palm it upon some less conspicuous person. They have even the effrontery to say that it was written, like Peter’s letters, to the jews scattered abroad through proconsular Asia. Others contend that it was written to the jews in Spain, forgetful surely that he thanks them for having had compassion on him in his bonds. Oh reader, never, never give up Paul, and with him, all revelation, for their dry philosophy.
Daniel Whedon
10. Called—Addressed, saluted; namely, by Jehovah, in the inspired Messianic Psalm 110. See notes on verse 6, and on Hebrews 6:20.
3. Parenthetic rebuke for dulness, and liability to apostasy; encouragement, 11-6:20.
Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
John Wesley
V. 11. Concerning whom-The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the Hebrews. 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.
Adam Clarke
Verse 11. Of whom we have many things to say] The words peri ou, which we translate of whom, are variously applied: 1. To Melchisedec; 2. To Christ; 3. To the endless priesthood. Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend.
Hard to be uttered] dusermhneutov. Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood.
Dull of hearing.] nwqroi taiv akoaiv. Your souls do not keep pace with the doctrines and exhortations delivered to you. As nwqrov 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.
Joseph Benson
Verses 11-14. Of whom, &c. — The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the believing Hebrews; we — Apostles and other ministers of the word; have many things to say — And things of great importance, in order to your full illumination, and perfect acquaintance, with that Christianity which you profess; and hard to be uttered — Interpreted or explained, as dusermhneutov signifies; though not so much from the subject matter, as because ye are dull of hearing — Careless as to giving attention, slothful in considering, and dull in apprehending the things of God. For when, for the time — Since ye first professed Christianity; ye ought to be teachers — Able to teach others less informed than yourselves; ye have need that one teach you again which be the nature of the first principles of the oracles of God — Accordingly these are enumerated in the first verse of the ensuing chapter. And are become such as have need of milk — The first and plainest doctrines. See on 1 Corinthians 3:2. For every one that useth milk — That is, that neither desires nor can digest any thing else; (otherwise strong men use milk, but not that chiefly, much less that only;) is unskilful in the word of righteousness — Makes it appear that he is unacquainted (through want of exercise and experience) with the sublimer truths of the gospel. Such are all they who desire and can digest nothing but the doctrine of justification and imputed righteousness. For he is a babe — See on 1 Corinthians 14:20. The apostle compares these Hebrews to babes, not on account of their innocent simplicity and teachableness, qualities which Christ recommended to all his disciples; but on account of their weakness and ignorance; for which, considering the advantages they had so long enjoyed, they were deserving of censure. But strong meat — The sublimer truths relating to a perfect acquaintance with, experience in, and the practice of, the whole gospel, chap. 6:1; belongeth to them that are of full age — Teleiwn, the perfect, or perfectly instructed: see on 1 Corinthians 2:6, where the same expression seems to be used in the same sense; even those who, by reason of use — Or habit, as exin signifies, implying strength of spiritual understanding, arising from maturity of spiritual age; have their senses exercised — Though the word aisqhthria, here used, properly signifies the outward senses, as the eyes, ears, &c.; yet it is evidently here put for the inward senses, the senses of the mind; to discern both good and evil — Grown Christians, by exercising their spiritual faculties, become able to distinguish truth from error, in the various branches of Christian doctrines, having attained the full assurance of understanding in the mystery of God and of Christ, (Colossians 2:2,) as also to distinguish duty from sin, or moral and spiritual good from evil.
Joseph Sutcliffe
Ver. 10-14. After the order of Melchizedec, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. See on Genesis 14:18-20. And who but Paul could have said these things to the saints in Jerusalem? Who but Paul could have told the Hebrews that they were yet in a state of infancy, having need to be taught the first principles of the mysteries of godliness, and to be fed with milk? How futile are the socinian efforts to get rid of this most christian epistle, and to palm it upon some less conspicuous person. They have even the effrontery to say that it was written, like Peter’s letters, to the jews scattered abroad through proconsular Asia. Others contend that it was written to the jews in Spain, forgetful surely that he thanks them for having had compassion on him in his bonds. Oh reader, never, never give up Paul, and with him, all revelation, for their dry philosophy.
Daniel Whedon
11. Of whom—Our author, after Pauline fashion, suspends his discourse to make a digression, and will return to the point at Hebrews 7:1. The passage is in Paul’s most severe and magisterial style of rebuke; almost equal to 1 Corinthians 4:18-21. He charges the Hebrews with unappreciative slowness and infantile incapacity, (10-14;) he invites them, by God’s permission, with himself, to leave the elements and go on to completeness, (Hebrews 6:1-3;) warning them, (4-8,) that for those who have heretofore fallen from a high spiritual Christianity, no repentance is possible. Changing, then, to a more cheering tone, he is persuaded that they are not of that apostate class, (9-12,) and lays before them God’s oath-bound assurance that he will save the persevering believer, ending by bringing us back to where he began his admonishing digression, namely, at Melchizedek, 13-20.
Of whom—Concerning whom—namely, Melchizedek; but Melchizedek in his typical relations to Christ. Hard to be uttered—Rather, difficult for you to interpret when uttered. Are—Rather, have become; namely, under the influence of your aversion to the suffering Messiah. That error narrowed their views, so that the grand mysteries of the eternal priesthood were excluded. To hitch at a given error is to prevent all progress in truth and to render people dull of hearing: that is, torpid and slow in their receptive powers. The Greek word for dull seems to be compounded of wqew, to move, with nh a prefix negative, and, therefore, signifies immobile, unmovable by the stirring truths of religion, and so unready to learn new truths, and to gain new Christian life and activity.
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.
John Wesley
V. 12. Ye have need that one teach you again which are the first principles of religion. Accordingly these are enumerated in the first verse of the ensuing chapter.
And have need of milk-The first and plainest doctrines.
Adam Clarke
Verse 12. For when for the time] They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others.
Which be the first principles] tina ra stoiceia. Certain first principles or elements. The word tina is not the nominative plural, as our translators have supposed, but the accusative case, governed by didaskein. and therefore the literal translation of the passage is this: Ye have need that one teach you a second time (palin) 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:, and in Isa. 53: By the oracles of God the writings of the Old Testament, are undoubtedly meant.
And are become such] The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written.
Such as have need of milk] Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving sterea trofh, 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 [Arabic] 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 [Arabic] mim, the first letter in Mohammed’s name, we meet with a couplet that contains a similar sentiment to that of the apostle:— [Arabic]
[Arabic]
“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 nhpioi, babes or infants, and some are teleioi, 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, gala, milk; to the others, steoea trofh, strong meat. All these are compromised in the following scheme:— The hearers of the Gospel are,
I. nhpioi. BABES or
INFANTS.
Who are
1. Nwqroi taiv akoaiv.
Dull of hearing.
2. Apeiroi logou
dikaiosunhv. Inexperienced
in the doctrine of
righteousness.
These have need
Galaktov. Of milk.
II. teleioi. PERFECT or
ADULT
Who are
1. Fronimoi. Wise and prudent.
2. Ta aisqhthria
gegumnasmena econtev. And
have their senses properly
exercised.
These have need
Stereav trofhv. Of solid food.
But all these are to derive their nourishment or spiritual instruction ek twn logiwn tou qeou, from the oracles of God. The word oracle, by which we translate the logion 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, Acts 7:38.
2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Romans 3:2, and in the text under consideration.
3. It signifies Divine revelation in general, because all delivered immediately from God, 1 Thessalonians 2:13; 1 Peter 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. Crœsus, 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.
Joseph Benson
Verses 11-14. Of whom, &c. — The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the believing Hebrews; we — Apostles and other ministers of the word; have many things to say — And things of great importance, in order to your full illumination, and perfect acquaintance, with that Christianity which you profess; and hard to be uttered — Interpreted or explained, as dusermhneutov signifies; though not so much from the subject matter, as because ye are dull of hearing — Careless as to giving attention, slothful in considering, and dull in apprehending the things of God. For when, for the time — Since ye first professed Christianity; ye ought to be teachers — Able to teach others less informed than yourselves; ye have need that one teach you again which be the nature of the first principles of the oracles of God — Accordingly these are enumerated in the first verse of the ensuing chapter. And are become such as have need of milk — The first and plainest doctrines. See on 1 Corinthians 3:2. For every one that useth milk — That is, that neither desires nor can digest any thing else; (otherwise strong men use milk, but not that chiefly, much less that only;) is unskilful in the word of righteousness — Makes it appear that he is unacquainted (through want of exercise and experience) with the sublimer truths of the gospel. Such are all they who desire and can digest nothing but the doctrine of justification and imputed righteousness. For he is a babe — See on 1 Corinthians 14:20. The apostle compares these Hebrews to babes, not on account of their innocent simplicity and teachableness, qualities which Christ recommended to all his disciples; but on account of their weakness and ignorance; for which, considering the advantages they had so long enjoyed, they were deserving of censure. But strong meat — The sublimer truths relating to a perfect acquaintance with, experience in, and the practice of, the whole gospel, chap. 6:1; belongeth to them that are of full age — Teleiwn, the perfect, or perfectly instructed: see on 1 Corinthians 2:6, where the same expression seems to be used in the same sense; even those who, by reason of use — Or habit, as exin signifies, implying strength of spiritual understanding, arising from maturity of spiritual age; have their senses exercised — Though the word aisqhthria, here used, properly signifies the outward senses, as the eyes, ears, &c.; yet it is evidently here put for the inward senses, the senses of the mind; to discern both good and evil — Grown Christians, by exercising their spiritual faculties, become able to distinguish truth from error, in the various branches of Christian doctrines, having attained the full assurance of understanding in the mystery of God and of Christ, (Colossians 2:2,) as also to distinguish duty from sin, or moral and spiritual good from evil.
Joseph Sutcliffe
Ver. 10-14. After the order of Melchizedec, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. See on Genesis 14:18-20. And who but Paul could have said these things to the saints in Jerusalem? Who but Paul could have told the Hebrews that they were yet in a state of infancy, having need to be taught the first principles of the mysteries of godliness, and to be fed with milk? How futile are the socinian efforts to get rid of this most christian epistle, and to palm it upon some less conspicuous person. They have even the effrontery to say that it was written, like Peter’s letters, to the jews scattered abroad through proconsular Asia. Others contend that it was written to the jews in Spain, forgetful surely that he thanks them for having had compassion on him in his bonds. Oh reader, never, never give up Paul, and with him, all revelation, for their dry philosophy.
Daniel Whedon
12. For the time—Since you were converted. It was about thirty years since the Jerusalem Church was reconstructed after the Sauline dispersion. The words here may refer to this period of the life of the entire Church, or to the length of the time since the individual conversions of those addressed. If they were not as old Christians as the “old disciple Mnason,” (Acts 21:16,) who entertained Paul, still they were old enough to be beyond “spiritual babyhood.” Ought to be teachers—For every Christian, however humble, if his heart and head be full of religion, may have occasion to be a teacher. First principles—The elementary letters, the ABC. Oracles of God—The revelations made in Christianity to men. St. Paul’s own words in Romans 3:2, where see note. Need of milk—A humiliating representation of their childishness in spiritual truths. Similar is Paul’s expression in 1 Corinthians 3:2.
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
John Wesley
V. 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.
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.
Adam Clarke
Verse 13. For every one that useth milk] It is very likely that the apostle, by using this term, refers to the doctrines of the law, which were only the rudiments of religion, and were intended to lead us to Christ, that we might be justified by faith.
The word of righteousness] aogov dikaiosunhv. 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.
Joseph Benson
Verses 11-14. Of whom, &c. — The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the believing Hebrews; we — Apostles and other ministers of the word; have many things to say — And things of great importance, in order to your full illumination, and perfect acquaintance, with that Christianity which you profess; and hard to be uttered — Interpreted or explained, as dusermhneutov signifies; though not so much from the subject matter, as because ye are dull of hearing — Careless as to giving attention, slothful in considering, and dull in apprehending the things of God. For when, for the time — Since ye first professed Christianity; ye ought to be teachers — Able to teach others less informed than yourselves; ye have need that one teach you again which be the nature of the first principles of the oracles of God — Accordingly these are enumerated in the first verse of the ensuing chapter. And are become such as have need of milk — The first and plainest doctrines. See on 1 Corinthians 3:2. For every one that useth milk — That is, that neither desires nor can digest any thing else; (otherwise strong men use milk, but not that chiefly, much less that only;) is unskilful in the word of righteousness — Makes it appear that he is unacquainted (through want of exercise and experience) with the sublimer truths of the gospel. Such are all they who desire and can digest nothing but the doctrine of justification and imputed righteousness. For he is a babe — See on 1 Corinthians 14:20. The apostle compares these Hebrews to babes, not on account of their innocent simplicity and teachableness, qualities which Christ recommended to all his disciples; but on account of their weakness and ignorance; for which, considering the advantages they had so long enjoyed, they were deserving of censure. But strong meat — The sublimer truths relating to a perfect acquaintance with, experience in, and the practice of, the whole gospel, chap. 6:1; belongeth to them that are of full age — Teleiwn, the perfect, or perfectly instructed: see on 1 Corinthians 2:6, where the same expression seems to be used in the same sense; even those who, by reason of use — Or habit, as exin signifies, implying strength of spiritual understanding, arising from maturity of spiritual age; have their senses exercised — Though the word aisqhthria, here used, properly signifies the outward senses, as the eyes, ears, &c.; yet it is evidently here put for the inward senses, the senses of the mind; to discern both good and evil — Grown Christians, by exercising their spiritual faculties, become able to distinguish truth from error, in the various branches of Christian doctrines, having attained the full assurance of understanding in the mystery of God and of Christ, (Colossians 2:2,) as also to distinguish duty from sin, or moral and spiritual good from evil.
Joseph Sutcliffe
Ver. 10-14. After the order of Melchizedec, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. See on Genesis 14:18-20. And who but Paul could have said these things to the saints in Jerusalem? Who but Paul could have told the Hebrews that they were yet in a state of infancy, having need to be taught the first principles of the mysteries of godliness, and to be fed with milk? How futile are the socinian efforts to get rid of this most christian epistle, and to palm it upon some less conspicuous person. They have even the effrontery to say that it was written, like Peter’s letters, to the jews scattered abroad through proconsular Asia. Others contend that it was written to the jews in Spain, forgetful surely that he thanks them for having had compassion on him in his bonds. Oh reader, never, never give up Paul, and with him, all revelation, for their dry philosophy.
Daniel Whedon
13. Every one that useth milk—The milk, or first principles, are indicated by specimens, in Hebrews 6:1, 2. Is a babe—Spiritually ignorant and weak.
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.
John Wesley
V. 14. But strong meat-These sublimer truths relating to "perfection," Hebrews 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.
Adam Clarke
Verse 14. But strong meat] The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fulness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.
By reason of use] Who, by constant hearing, believing, praying, and obedience, use all the graces of God’s Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord.
Have their senses exercised] The word aisqhthria 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 gegumnasmena, exercised, a metaphor taken from the athletæ or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, &c., 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? HEBREWS
Joseph Benson
Verses 11-14. Of whom, &c. — The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the believing Hebrews; we — Apostles and other ministers of the word; have many things to say — And things of great importance, in order to your full illumination, and perfect acquaintance, with that Christianity which you profess; and hard to be uttered — Interpreted or explained, as dusermhneutov signifies; though not so much from the subject matter, as because ye are dull of hearing — Careless as to giving attention, slothful in considering, and dull in apprehending the things of God. For when, for the time — Since ye first professed Christianity; ye ought to be teachers — Able to teach others less informed than yourselves; ye have need that one teach you again which be the nature of the first principles of the oracles of God — Accordingly these are enumerated in the first verse of the ensuing chapter. And are become such as have need of milk — The first and plainest doctrines. See on 1 Corinthians 3:2. For every one that useth milk — That is, that neither desires nor can digest any thing else; (otherwise strong men use milk, but not that chiefly, much less that only;) is unskilful in the word of righteousness — Makes it appear that he is unacquainted (through want of exercise and experience) with the sublimer truths of the gospel. Such are all they who desire and can digest nothing but the doctrine of justification and imputed righteousness. For he is a babe — See on 1 Corinthians 14:20. The apostle compares these Hebrews to babes, not on account of their innocent simplicity and teachableness, qualities which Christ recommended to all his disciples; but on account of their weakness and ignorance; for which, considering the advantages they had so long enjoyed, they were deserving of censure. But strong meat — The sublimer truths relating to a perfect acquaintance with, experience in, and the practice of, the whole gospel, chap. 6:1; belongeth to them that are of full age — Teleiwn, the perfect, or perfectly instructed: see on 1 Corinthians 2:6, where the same expression seems to be used in the same sense; even those who, by reason of use — Or habit, as exin signifies, implying strength of spiritual understanding, arising from maturity of spiritual age; have their senses exercised — Though the word aisqhthria, here used, properly signifies the outward senses, as the eyes, ears, &c.; yet it is evidently here put for the inward senses, the senses of the mind; to discern both good and evil — Grown Christians, by exercising their spiritual faculties, become able to distinguish truth from error, in the various branches of Christian doctrines, having attained the full assurance of understanding in the mystery of God and of Christ, (Colossians 2:2,) as also to distinguish duty from sin, or moral and spiritual good from evil.
Joseph Sutcliffe
Ver. 10-14. After the order of Melchizedec, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. See on Genesis 14:18-20. And who but Paul could have said these things to the saints in Jerusalem? Who but Paul could have told the Hebrews that they were yet in a state of infancy, having need to be taught the first principles of the mysteries of godliness, and to be fed with milk? How futile are the socinian efforts to get rid of this most christian epistle, and to palm it upon some less conspicuous person. They have even the effrontery to say that it was written, like Peter’s letters, to the jews scattered abroad through proconsular Asia. Others contend that it was written to the jews in Spain, forgetful surely that he thanks them for having had compassion on him in his bonds. Oh reader, never, never give up Paul, and with him, all revelation, for their dry philosophy.
Daniel Whedon
14. Strong meat belongeth… full age—The strong meat comes after Hebrews 7:1, and consists in starting from Melchizedek, and evolving the whole priesthood of Christ as based in the Old Testament, and superstructured in the New. Good and evil—In religious doctrine. Here we may note that, 1. These elements, though depreciated in rank as compared with further and higher truths, are of the very first importance. They are to commencement of spiritual life what milk is to early bodily life.
2. Our apostle identifies advancement in Christian knowledge as one with advancement in Christian life. Low attainments in Christian knowledge, arising from want of interest in Christian truth, is one with a feeble, infantile Christian life. Deep interest in Christian verities, arising from their vivifying and controlling power, is identified with Christian vitality, integrity, and activity. 3. The apostle does not recognise, in the present passage, this perfection of Christian life as being attained at a spring. He does seem to presuppose that, ordinarily, powerful Christian character is progressively attained by study, experience, and growth.
John Wesley
V. 1. For every high priest being taken from among men-Is, till he is taken, of the same rank with them.
And is appointed-That is, is wont to be appointed.
In things pertaining to God-To bring God near to men, and men to God. That he may offer both gifts-Out of things inanimate, and animal sacrifices.
Adam Clarke
Verse 1. For every high priest taken from among men] This seems to refer to Leviticus 21:10, where it is intimated that the high priest shall be taken wyjam meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron.
Is ordained for men] uJper antrwpwn kaqistatai ta prov ton qeon. Is appointed to preside over the Divine worship in those things which relate to man’s salvation.
That he may offer both gifts and sacrifices for sins] God ever appeared to all his followers in two points of view: 1. As the author and dispenser of all temporal good. 2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts: 1. Offerings or gifts. 2. Sacrifices. 1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged. 2. As the lawgiver and judge, against whose injunctions offences had been committed, he had sacrifices offered to him to make atonement for sin. The dwra, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The qusiai, 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.
Joseph Benson
Verse 1. The priesthood and sacrifice of the Son of God, and the pardon procured for sinners thereby, together with the many happy effects of the pardon thus procured, being matters of the greatest importance to mankind, the apostle in this chapter, and in what follows to Hebrews 10:19, hath stated at great length the proofs by which they are established. And it was very proper that he should be copious, not only in his proofs of these important subjects, but also in his comparison of the priesthood of Christ with the Levitical priesthood, that while he established the merit of the sacrifice of Christ, he might show the inefficacy of the Levitical atonements, and of all other sacrifices whatever. For as the unbelieving Jews, and probably many of those who believed, did not acknowledge his apostleship, St. Paul knew that his affirmation of these matters would not be held by them as sufficient evidence. His proof of the priesthood of Christ he begins in this chapter, in the course of which he shows, that whatever was excellent in the Levitical priesthood, is in Christ, and in a more eminent manner. And whatever excellence was wanting in those priests, is in him. For — Or now; every high-priest — As if he had said, To show that Christ is a real High-Priest, I will describe the designation, the duties, and the qualifications of a high-priest, by which it will appear that all the essential parts of that office are found in him; taken from among men — Being, till he is taken, of the same rank with them; is ordained — Appointed, set apart for that office; for men — For their benefit; in things pertaining to God — To bring God near to men, and men to God; that he may offer both gifts — Out of things inanimate; and sacrifices — Of animals; to atone for sins — “Gifts, or freewill-offerings, as distinguished from sacrifices for sins, were expressions of gratitude to God for his goodness in the common dispensations of his providence. And because the priests offered both kinds, Paul speaks of himself, (Romans 15:16,) as exercising the priesthood according to the gospel, by offering the Gentiles in an acceptable manner, through the sanctification of the Holy Ghost.”
Joseph Sutcliffe
Verse 1-3. Every highpriest taken from among men is ordained for men. He is to officiate in all the hallowed services of the sanctuary, to offer the mincha, or oblations and gifts of thanksgiving, and sacrifices for sin, that the congregation might be set right with God. He must be perfect in body, and pure in mind: he must offer sacrifices for his own sin, and then for the sins of the people. He must be a prophet to instruct the ignorant, to reclaim those that are out of the way, and pray for the people. He must be a holy man, arrayed with the mitre, the ephod, the pectoral, and splendid robes, the better to designate the glory of which he was a figure. He must not be self-appointed, but taken from among men, and consecrated to the service of God.
Daniel Whedon
1. For—St. Paul had introduced Jesus as high priest in Hebrews 4:14-16; he now proceeds to show what the qualities of a high priest are, (1-4,) and that those qualities belong pre-eminently to Christ, 5-10. Every high priest—In regard to the Jewish high priest consult our note, Matthew 26:3. The meaning is, that being taken from… men, he acts for men; a man stands for men in sacerdotal duties toward God. Gifts and sacrifices—Strictly, gifts would be any presentation made to God, and sacrifices would be slain animals, but the two ideas fused into each other in practice.