Bible Commentaries

In things pertaining to God (τα προς τον τεον — ta pros ton theon). Accusative of general reference as in Hebrews 2:17 (Romans 15:17). The two essential points about any high priest are human sympathy (Hebrews 5:1-3) and divine appointment (Hebrews 5:4). He is taken from men and appointed in behalf of men.

That he may offer (ινα προσπερηι — hina prospherēi). Purpose clause with ινα — hina and present active subjunctive of προσπερω — prospherō “that he keep on offering (from time to time).”

Both gifts (δωρα — dōra) and sacrifices (και τυσιας — kai thusias). General term (δωρα — dōra) and bloody offerings, but the two together are inclusive of all as in Hebrews 8:3; Hebrews 9:9 (1 Kings 8:64).

For sins (υπερ αμαρτιων — huper hamartiōn). His own included (Hebrews 7:27) except in the case of Jesus.

Who can bear gently (μετριοπατειν δυναμενος — metriopathein dunamenos). Present active infinitive of the late verb μετριοπατεω — metriopatheō (μετριος — metrios moderate, πατεω — pateō to feel or suffer). It is a philosophical term used by Aristotle to oppose the απατεια — apatheia (lack of feeling) of the Stoics. Philo ranks it below απατεια — apatheia Josephus (Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. “If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent” (Dods).

With the ignorant (τοις αγνοουσιν — tois agnoousin). Dative case of the articular present active participle of αγνοεω — agnoeō old verb not to know (Mark 9:32).

And erring (και πλανωμενοις — kai planōmenois). Present middle participle (dative case) of πλαναω — planaō The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned “willingly” (εκουσιως — hekousiōs Hebrews 10:26) had no provision in the Levitical system. For deliberate apostasy (Hebrews 3:12; Hebrews 10:26) no pardon is offered.

Is compassed with infirmity (περικειται αστενειαν — perikeitai astheneian). Present passive indicative of the old verb περικειμαι — perikeimai here used transitively as in Acts 28:20 (αλυσιν — halusin chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

For himself (περι εαυτου — peri heautou). Note περι — peri three times here (περι του λαου περι εαυτου περι αμαρτιων — peri tou laou υπερ αντρωπων υπερ αμαρτιων — peri heautou περι — peri hamartiōn), but in Hebrews 5:1 υπερ — huper anthrōpōn class="translit"> huper hamartiōn In the Koiné this interchange of peri (around) and huper (over) is common (Matthew 26:28).

Taketh the honour unto himself (εαυτωι λαμβανει την τιμην — heautōi lambanei tēn timēn). Dative case of personal interest (εαυτωι — heautōi). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

So Christ also (ουτως και ο Χριστος — houtōs kai ho Christos). Just as with Aaron. Jesus had divine appointment as high priest also.

To be made (γενητηναι — genēthēnai). First aorist passive infinitive of γινομαι — ginomai

High priest (αρχιερεα — archierea). Predicate accusative agreeing with εαυτον — heauton (himself) object of εδοχασεν — edoxasen

But he that spake unto him (αλλ ο λαλησας προς αυτον — all' ho lalēsas pros auton). Ellipsis of εδοχασεν — edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalm 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30, John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ‘s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16).

In another place (εν ετερωι — en heterōi). That is Psalm 110:4. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (ιερευς — hiereus) occurs here which the author uses as synonymous with high priest (αρχιερευς — archiereus). The point lies in the meaning of the phrase “After the order of Melchizedek” (κατα την ταχιν Μελχισεδεκ — kata tēn taxin Melchisedek). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (5:10-7:28).

In the days of his flesh (εν ταις ημεραις της σαρκος αυτου — en tais hēmerais tēs sarkos autou). Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin.

Having offered up (προσενεγκας — prosenegkas). Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane.

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

With strong crying and tears (μετα κραυγης ισχυρας και δακρυων — meta kraugēs ischuras kai dakruōn). See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly.

To save him from death (σωζειν εκ τανατου — sōzein ek thanatou). A reference to the cry of Jesus in Gethsemane (Matthew 26:39).

Having been heard for his godly fear (εισακουστεις απο της ευλαβειας — eisakoustheis apo tēs eulabeias). Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will.

Though he was a Son (καιπερ ων υιος — kaiper ōn huios). Concessive participle with καιπερ — kaiper regular Greek idiom as in Hebrews 7:5; Hebrews 12:17.

Yet learned obedience (εματεν υπακοην — emathen hupakoēn). Second aorist active indicative of μαντανω — manthanō Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40, Luke 2:52 and with Hebrews 2:10.

By the things which he suffered (απ ων επατεν — aph' hōn epathen). There is a play on the two verbs (εματενεπατεν — emathen -πασχω — epathen), paronomasia. Second aorist active indicative of paschō He always did his Father‘s will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us.

Having been made perfect (τελειωτεις — teleiōtheis). First aorist passive participle of τελειοω — teleioō the completion of the process of training mentioned by this same verb in Hebrews 2:10 “by means of sufferings” (δια πατηματων — dia pathēmatōn) as stated again here in Hebrews 5:8.

The author of eternal salvation (αιτιος σωτηριας αιωνιου — aitios sōtērias aiōniou). Common adjective from αιτια — aitia (cause), causing, often in Greek with σωτηριας — sōtērias (Aeschines, Philo), in N.T. only here, Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40. See same idea in Hebrews 2:10 (αρχηγον — archēgon). See Isaiah 45:17.

Named of God (προσαγορευτεις — prosagoreutheis). First aorist passive participle of προσαγορευω — prosagoreuō old verb to salute, to address, only here in N.T. Common in Plutarch.

Of whom (περι ου — peri hou). Or “concerning which,” for ου — hou can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20) before going on with the argument (7:1-28).

Hard of interpretation (δυσερμηνευτος — dusermēneutos). Late and rare verbal compound (δυσ ερμηνευω — dus νωτροι ταις ακοαις — hermēneuō), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness.

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

Teachers (διδασκαλοι — didaskaloi). Predicate nominative after ειναι — einai

By reason of the time (δια τον χρονον — dia ton chronon). Alas, what a commentary on modern Christians.

That some one teach you the rudiments (του διδασκειν υμας τινα τα στοιχεια — tou didaskein humas tina ta stoicheia). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (υμας — humas you) and the thing (τα στοιχεια — ta stoicheia the rudiments) and the accusative of general reference (τινα — tina as to some one). For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8.

Of the first principles of the oracles of God (της αρχης των λογιων του τεου — tēs archēs tōn logiōn tou theou). Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12).

Of milk (γαλακτος — galaktos). Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.

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Without experience (απειρος — apeiros). Old adjective (alpha privative and πειρα — peira trial). Inexperienced. The babe (νηπιος — nēpios old word, negative νη — nē and επος — epos word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by “word of righteousness” (cf. Hebrews 1:2; Hebrews 2:3 for the word spoken by Christ).

For full-grown men (τελειων — teleiōn). Predicate genitive. The word is for adults, relative perfection (τελειοι — teleioi) in contrast with babes as in 1 Corinthians 2:6; 1 Corinthians 3:1; 1 Corinthians 13:11; Philemon 3:15; Ephesians 4:4, not absolute perfection (Matthew 5:48).

Their senses (τα αιστητηρια — ta aisthētēria). The organs of perception (Stoic term for sense organs) from αιστανομαι — aisthanomai (Luke 9:45), in Plato, Galen, Hippocrates, here only in N.T.

Exercised (γεγυμνασμενα — gegumnasmena). Perfect passive participle of γυμναζω — gumnazō to exercise (naked, γυμνος — gumnos). Galen uses αιστητηρια γεγυμνασμενα — aisthētēria gegumnasmena together after εχω — echō as we have here. For this predicate use of the participle with εχω — echō see Luke 13:6; Luke 14:19. “By reason of use” one gains such skill.

To discern (προς διακρισιν — pros diakrisin). “For deciding between” (from διακρινω — diakrinō), old word with ablative καλου τε και κακου — kalou te kai kakou (between good and evil). See 1 Corinthians 12:1; Romans 14:1.