He ought (ὀφείλει)

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

The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God.

He that is called (καλούμενος)

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

Did not glorify himself to be made high priest

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

But he that said unto him, Thou art my Son, etc.

Supply glorified him. He did not glorify himself, but God who styled him "son" glorified him. Thou art my Son is introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. "Christ's priestly vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son: sonship, christhood, priestliness, inseparably interwoven" (Bruce).

Thou art a priest forever, etc.

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

According to the order (κατὰ τὴν τάξιν)

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

He is now to show that Christ was under training for the priesthood, and describes the process of training.

Who (ὃς)

Nominative to ἔμαθεν learned, Hebrews 5:8, to which all the participles are preparatory.

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

During his mortal life.

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

Δεήσεις special, definite requests: ἱκετηρίας, N.T.o , is properly an adjective, pertaining to or fit for suppliants, with ῥάβδους staves or ἐλαίας olive-branches understood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρειν δεήσεις N.T.o.

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

Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39.

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

Rend. was heard on account of his godly fear. Ἐυλάβεια only here and Hebrews 12:28. The verb εὐλαβεῖσθαι to act cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold (λαμβάνειν) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. Ευλάβεια is ascribed to Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard.

Though he were a Son (καίπερ ὣν υἱὸς)

For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with ἔμαθεν learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see Hebrews 5:7), but is not the point of emphasis here.

Learned he obedience (ἔμαθεν τὴν ὑπακοήν)

Omit he, since the subject of ἔμαθεν learned is ὃς who, Hebrews 5:7. Jesus did not have to learn to obey, see John 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, "the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice." This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience was an essential part of his humanity.

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

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

And being made perfect (καὶ τελεωθεὶς)

Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philippians 2:8; his obedience extended even unto death.

The author of eternal salvation (αἴτιος σωτηρίας αἰωνίου)

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

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

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

Called of God (προσαγορευθεὶς)

Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline. Προσαγοεύειν to address N.T.o. A few times in lxx.

From this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual attainment of his readers, and a remonstrance and admonition extending to the end of ch. 6.

Of whom (περὶ οὗ)

Rend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism?

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

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

Hard to be uttered (δυσερμήνευτος λέγειν)

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

Ye are dull of hearing (νωθροὶ γεγόνατε ταῖς ἀκοαῖς)

Rend. ye have grown dull in your hearing. For ἀκοὴ hearing see on 2 Timothy 4:3. The verb implies a deterioration on the hearers' part. Νωθροὶ only here and Hebrews 6:12. From νη not and ὠθεῖν to push. Hence slow, sluggish. Mostly in later Greek, although Plato uses it much in the same sense as here. "When they have to face study they are stupid (νωθροί) and cannot remember." Theaet. 144 B. In lxx, Proverbs 22:29; Sir. 4:29; 11:12. Sometimes equals low, mean, obscure. So in Proverbs, but in Sirach slack, slow.

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

Rend. for when ye ought to be teachers by reason of the time. A.V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.

Again (πάλιν)

Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago.

Which be (τινὰ)

A.V. takes the pronoun as interrogative (τίνα). Better indefinite as subject of διδάσκειν teach. Rend. "ye have need that some one teach you."

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

Lit. the rudiments of the beginning of the oracles. The phrase στοιχεῖα τῆς ἀρχῆς N.T.o. It is equals primary elements. For στοιχεῖα see on Galatians 4:3. λόγιον is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitled περὶ τῶν δέκα λογίων. In lxx often generally - "the word or words of the Lord," see Numbers 24:16; Deuteronomy 33:9; Psalm 12:6; Psalm 18:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Philippians 7.From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have τὰ κυριακὰ λόγια dominical oracles. The meaning here is the O.T. sayings, especially those pointing to Christ.

And are become (καὶ γεγόνατε)

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

Milk (γάλακτος)

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

Strong meat (στερεὰς τροφῆς)

Lit. solid meat. See on steadfast, 1 Peter 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers.

Useth (μετέχων)

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

Unskilful (ἄπειρος)

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

In the word of righteousness (λόγου δικαιοσύνης)

The phrase N.T.o. The genitive δικαιοσύνης of righteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not equals the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3).

A babe (νήπιος)

See on Romans 2:20; see on 1 Corinthians 3:1; see on Ephesians 4:14.

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

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

By reason of use (διὰ τὴν ἕξιν)

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

Their senses (τὰ αἰσθητήρια)

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

Exercised (γεγυμνασμένα)

See on 2 Peter 2:14, and see on 1 Timothy 4:7.

Good and evil

Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this distinction.

Leaving the principles of the doctrines of Christ (ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον)

Lit. leaving the word of the beginning concerning Christ. Ἀφέντες leaving or dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them "as a builder leaves his foundation in erecting his building" (Bruce). The word of the beginning of Christ is practically equals the rudiments of the beginning, Hebrews 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant.

Let us go on unto perfection (ἐπὶ τὴν τελειότητα φερώμεθα)

Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the Rev. Τελειότης only here and Colossians 3:14. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion.

Not laying again the foundation (μὴ πάλιν θεμέλιον καταβαλλόμενοι)

Not explanatory of leaving, etc. The following words, describing the elements of the foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life.

Dead works (νεκρῶν ἔργων)

The phrase only in Hebrews. Comp. Hebrews 9:14. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity.

Doctrine of baptisms (βαπτισμῶν διδαχὴν)

Not laying again as a foundation the teaching (διδαχὴν) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα. Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.

Laying on of hands

See on 1 Timothy 4:14. A Jewish and a Christian practice.

Resurrection - eternal judgment

Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.o. Comp. κρίμα τὸ μέλλον the judgment to come, Acts 24:25.

If God permit (ἐάνπερ ἐπιτρέπῃ ὁ θεός)

The exact formula N.T.o. Comp. 1 Corinthians 16:7; Acts 18:21. Pagan parallels are τῶν θεῶν θελόντων if the gods will; θεῶν ἐπιτρεπόντων the gods permitting, and θεῶν βουλομένων if the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.

Impossible (ἀδύνατον)

It is impossible to dilute this word into difficult.

Those who were once enlightened (τοὺς ἅπαξ φωτισθέντας)

Rend. "once for all enlightened." Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: "Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι to those who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, "who have once (for all) descended to baptism." The N.T. gives no example of this usage.

Tasted of the heavenly gift (γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου)

For γευσαμένους tasted, comp. Hebrews 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth, John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together.

Partakers of the Holy Ghost (μετόχους πνεύματος ἁγίου)

"Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.

The good word of God (καλὸν θεοῦ ῥῆμα)

The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4).

Powers of the world to come (δυνάμεις μέλλοντος αἰῶνος)

Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ's work. See on these last days, Hebrews 1:2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves.