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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestly office in general, ver. 1-3. II. The proper and regular call there must be to this office, ver. 4-6. III. The requisite qualifications for the work, ver. 7-9. IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec, ver. 6, 7, 10. V. He reproves the Hebrews, that they had not made those improvements in knowledge which might have made them capable of looking into the more abstruse and mysterious parts of scripture, ver. 11-14.
Adam Clarke: Commentary on the Bible - 1831
The nature of the high priesthood of Christ; his pre-eminence, qualifications, and order, Heb 5:1-10. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, Heb 5:11-14.
Albert Barnes: Notes on the Bible - 1834
5:0: In this chapter Heb 5:1-14 the subject of the priestly office of Christ is continued and further illustrated. It had been introduced Heb 2:16, Heb 2:18; Heb 3:1; Heb 4:14-17. The Jews regarded the office of high priest as an essential feature in the true religion; and it became, therefore, of the highest importance to show that in the Christian system there was a High Priest every way equal to that of the Jews. In his rank; in his character; and in the sacrifice which he offered, he was more than equal to the Jewish high priest, and they who had forsaken Judaism and embraced Christianity had lost nothing in this respect by the change, and had gained much. It became necessary, therefore, in making out this point, to institute a comparison between the Jewish high priest and the Great Author of the Christian religion, and this comparison is pursued in this and the following chapters. The comparison in this chapter turns mainly on the "qualifications" for the office, and the question whether the Lord Jesus had those qualifications. The chapter embraces the following points:
I. The qualifications of a Jewish high priest; Heb 5:1-4. They are these.
(1) he must have been ordained or appointed by God for the purpose of offering gifts and sacrifices for sins; Heb 5:1.
(2) he must be tender and compassionate in his feelings, so that he can "sympathize" with those for whom he ministers; Heb 5:2.
(3) he must have an offering to bring to God, and be able to present a sacrifice alike for himself and for the people; Heb 5:3.
(4) he could not take this honor on himself, but must have evidence that he was called of God, as was Aaron; Heb 5:4.
II. An inquiry whether these qualifications were found in the Lord Jesus, the great High priest of the Christian dispensation; Heb 5:5-10. In considering this, the apostle specifies the following qualifications in him, corresponding to those which he had said were required by the Jewish high priest:
(1) He did not take this honor on himself, but was called directly by God, and after an order superior to the Aaronic priesthood - the order of Melchizedek; Heb 5:5-6, Heb 5:9-10.
(2) he was kind, tender, and compassionate, and showed that he was able to sympathize with those for whom he had undertaken the office. When on the earth he had evinced all the tenderness which could be desired in one who had come to pity and save mankind. He had a tender, sensitive, human nature. He felt deeply as a man, under the pressure of the great sufferings which he endured, and thus showed that he was abundantly qualified to sympathize with his people; Heb 5:7-8.
III. In Heb 5:10 the apostle had introduced, incidentally, a topic of great difficulty; and he adds Heb 5:11-14, that he had much to say on that subject, but that those whom he addressed were not qualified then to understand it. They ought to have been so far advanced in knowledge as to have been able to embrace the more abstruse and difficult points connected with the doctrines of Christianity. But they needed, he says, instruction even yet in the more simple elements of religion, and he feared that what he had to say of Melchizedek would be far above their comprehension. This point, therefore, he drops for the present, and in Heb. 6 states again, and at greater length, the danger of apostasy, and the importance of perseverance in endeavoring to comprehend the sublime mysteries of the Christian religion; and then Heb. 7 he resumes the subject of the comparison between Christ and Melchizedek.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 5:1, The honour of our Saviour's priesthood; Heb 5:11, Negligence in the knowledge thereof is reproved.
John Gill
INTRODUCTION TO HEBREWS 5
The apostle having made mention of Christ as an high priest, in the preceding chapter, proceeds in this to give an account of an high priest, and applies the character of him to Christ; and shows that he is of another order of priesthood than that of Aaron, even of the order of Melchisedec; of whom he could say many things, but the Hebrews were dull of hearing them; which leads him to blame them for their rudeness, and non-proficience. The description of the high priest is taken from his relation to men, separation from them, and ordination for them; from his oblation of their gifts and sacrifices; from his sympathy with them, and from his call of God, Heb 5:1 all which are accommodated to Christ; as his vocation of God, Heb 5:5 confirmed by two testimonies out of Ps 2:7 his being a man, and having infirmities, though sinless ones, and his sympathy with men, and compassion on them, Heb 5:7 his obedience and sufferings, and the oblation of himself, whereby he became the author of salvation to his people, which is the main thing in his priesthood, Heb 5:8 and which was not of the order of Aaron, though in some things there was an agreement with it, but of the order of Melchizedek, Heb 5:10 of whom the apostle could say many surprising things; but these Hebrews were dull of apprehension, and incapable of receiving them, Heb 5:11. And then he proceeds to blame them for their dulness, which he aggravates by the time they had been in the school of Christ, when it might have been expected they would have been teachers of others; by their being yet scholars, and of the lowest class, who had need to be taught the first rudiments of the Christian religion; yea, by their being as babes that stood in need of milk, and could not bear meat, Heb 5:12. And then follows a description both of babes, and of adult persons; such as are unskilful in the word of righteousness are babes, and use milk; but those who exercise their spiritual senses, to discern between good and bad doctrine, are adult, and can digest strong meat, Heb 5:13.
5:15:1: Զի ամենա՛յն քահանայապետ ՚ի մարդկանէ՛ առեալ, վասն մարդկան կայ յաստուածակո՛յս կողմն ա՛նդր. զի մատուսցէ պատարագս, եւ զո՛հս վասն մեղաց[4708]. [4708] Ոմանք. Եւ զոհս ըստ մեղաց։
1: Ибо всякий первосвященник, из человеков избираемый, для человеков поставляется на служение Богу, чтобы приносить дары и жертвы за грехи,
5 Վասն զի ամէն քահանայապետ մարդոց մէջէն առնուած՝ մարդոց համար կը կենայ Աստուծմէ կանչուած, որպէս զի պատարագներ ու զոհեր մատուցանէ մեղքերու համար
Զի ամենայն քահանայապետ ի մարդկանէ առեալ` վասն մարդկան կայ յաստուածակոյս կողմն անդր, զի մատուսցէ պատարագս եւ զոհս վասն մեղաց:

5:1: Զի ամենա՛յն քահանայապետ ՚ի մարդկանէ՛ առեալ, վասն մարդկան կայ յաստուածակո՛յս կողմն ա՛նդր. զի մատուսցէ պատարագս, եւ զո՛հս վասն մեղաց[4708].
[4708] Ոմանք. Եւ զոհս ըստ մեղաց։
1: Ибо всякий первосвященник, из человеков избираемый, для человеков поставляется на служение Богу, чтобы приносить дары и жертвы за грехи,
5 Վասն զի ամէն քահանայապետ մարդոց մէջէն առնուած՝ մարդոց համար կը կենայ Աստուծմէ կանչուած, որպէս զի պատարագներ ու զոհեր մատուցանէ մեղքերու համար
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5:11 Ամէն մի քահանայապետ, մարդկանց միջից ընտրուելով, պաշտօն ունի մարդկանց կողմից Աստծու հետ յարաբերութեան մէջ լինելու, որպէսզի ընծաներ եւ զոհեր մատուցի մեղքերի համար:
5:1  πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
5:1. Πᾶς (All) γὰρ (therefore) ἀρχιερεὺς (a-first-sacreder-of) ἐξ (out) ἀνθρώπων (of-mankinds) λαμβανόμενος (being-taken) ὑπὲρ (over) ἀνθρώπων (of-mankinds) καθίσταται (it-be-stood-down) τὰ (to-the-ones) πρὸς (toward) τὸν (to-the-one) θεόν, (to-a-Deity,"ἵνα (so) προσφέρῃ (it-might-bear-toward) δῶρά ( to-gifted ) [τε] "[also]"καὶ (and) θυσίας (to-surgings-unto) ὑπὲρ (over) ἁμαρτιῶν, (of-un-adjustings-along-unto,"
5:1. omnis namque pontifex ex hominibus adsumptus pro hominibus constituitur in his quae sunt ad Deum ut offerat dona et sacrificia pro peccatisFor every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
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:

1 Ամէն մի քահանայապետ, մարդկանց միջից ընտրուելով, պաշտօն ունի մարդկանց կողմից Աստծու հետ յարաբերութեան մէջ լինելու, որպէսզի ընծաներ եւ զոհեր մատուցի մեղքերի համար:
5:1  πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
5:1. omnis namque pontifex ex hominibus adsumptus pro hominibus constituitur in his quae sunt ad Deum ut offerat dona et sacrificia pro peccatis
For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: "Для человеков поставляется на служение Богу..." Хотя каждый человек обязывается и сам на служение Богу, однако Господь благоволит избирать из среды людей особых Себе служителей, служение коих состоит в том особенно, чтобы приносить дары и жертвы за грехи людей, из коих не исключается и сам первосвященник (Лев 16:11-15: и д.). Таково установление Божественное. Относительно тех, за которых должны быть приносимы жертвы, апостол употребляет смягченные выражения, как о невежествующих и заблуждающих (ср. 1Ин. 3:9; 2:3, 11: и др.), что имеет, впрочем, и свой грозный смысл, давая понять, что если грешащие по неведению и заблуждению могут пользоваться снисхождением Первосвященника, то противящиеся Ему сознательно и упорно не имеют этой надежды (Чис 15:22, 31; Лев 4:2; 5:1-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

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

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

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

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

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

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

IV. How this high priest must be qualified, v. 2.

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

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

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

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

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

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

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

2. The consequences of this discharge of his office, v. 8, 9, &c.

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

(2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, v. 9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios--the grand cause of their salvation, and they shall own him as such for ever.
Adam Clarke: Commentary on the Bible - 1831
5:1: For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron.
Is ordained for men - Ὑπερ ανθρωπων καθισταται τα προς τον Θεον· 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 offenses had been committed, he had sacrifices offered to him to make atonement for sin.
The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.
Albert Barnes: Notes on the Bible - 1834
5:1: For every high priest - That is, among the Jews, for the remarks relate to the Jewish system. The Jews had one high priest who was regarded as the successor of Aaron. The word "high priest" means "chief priest;" that is, a priest of higher rank and office than others. By the original regulation the Jewish high priest was to be of the family of Aaron Exo 29:9, though in later times the office was frequently conferred on others. In the time of the Romans it had become venal, and the Mosaic regulation was disregarded; 2 Macc. 4:7; Josephus, Ant. xv. 3. 1. It was no longer held for life, so that there were several persons at one time to whom was given the title of high priest. The high priest was at the head of religious affairs, and was the ordinary judge of all that pertained to religion, and even of the general justice of the Hebrew commonwealth; Deu 17:8-12; Deu 19:17; Deu 21:5; Deu 27:9-10.
He only had the privilege of entering the most holy place once a year, on the great day of atonement, to make expiation for the sins of the people; Lev. 16. He was to be the son of one who had married a virgin, and was to be free from any corporeal defect; Lev 21:13. The "dress" of the high priest was much more costly and magnificent than that of the inferior order of priests; Exo 39:1-7. He wore a mantle or robe - מציל me ̀ iyl - of blue, with the borders embroidered with pomegranates in purple and scarlet; an "ephod" - אפוד ‛ ephowd - made of cotton, with crimson, purple, and blue, and ornamented with gold worn over the robe or mantle, without sleeves, and divided below the arm-pits into two parts or halves, of which one was in front covering the breast, and the other behind covering the back. In the ephod was a breastplate of curious workmanship, and on the head a mitre. The breastplate was a piece of broidered work about ten inches square, and was made double, so as to answer the purpose of a pouch or bag. It was adorned with twelve precious stones, each one having the name of one of the tribes of Israel. The two upper corners of the breastplate were fastened to the ephod, and the two lower to the girdle.
Taken from among men - There maybe an allusion here to the fact that the great High Priest of the Christian dispensation had a higher than human origin, and was selected from a rank far above people. Or it may be that the meaning is, that every high priest on earth - including all under the old dispensation and the great high priest of the new - is ordained with reference to the welfare of people, and to bring some valuable offering forman to God.
Is ordained for men - Is set apart or consecrated for the welfare of people. The Jewish high priest was set apart to his office with great solemnity; see Exo. 29:
In things pertaining to God - In religious matters, or with reference to the worship and service of God. He was not to be a civil ruler, nor a teacher of science, nor a military leader, but his business was to superintend the affairs of religion.
That he may offer both gifts - That is, thank-offerings, or oblations which would be the expressions of gratitude. Many such offerings were made by the Jews under the laws of Moses, and the high priest was the medium by whom they were to be presented to God.
And sacrifices for sin - Bloody offerings; offerings made of slain beasts. The blood of expiation was sprinkled by him on the mercyseat, and he was the appointed medium by which such sacrifices were to be presented to God; see the notes at Heb 9:6-10. We may remark here:
(1) that the proper office of a priest is to present a "sacrifice" for sin.
(2) it is "improper" to give the name "priest" to a minister of the gospel. The reason is, that he offers no sacrifice; he sprinkles no blood. He is appointed to "preach the word," and to lead the devotions of the church, but not to offer sacrifice. Accordingly the New Testament preserves entire consistency on this point, for the name "priest" is never once given to the apostles, or to any other minister of the gospel.
Among the Papists there is "consistency" - though gross and dangerous error - in the use of the word "priest." They believe that the minister of religion offers up" the real body and blood of our Lord;" that the bread and wine are changed by the words of consecration into the "body and blood, the soul and divinity, of the Lord Jesus" (Decrees of the Council of Trent), and that "this" is really offered by him as a sacrifice. Accordingly they "elevate the host;" that is, lift up, or offer the sacrifice and, require all to bow before it and worship, and with this view they are "consistent" in retaining the word "priest." But why should this name be applied to a "Protestant" minister, who believes that all this is blasphemy, and who claims to have no "sacrifice" to offer when he comes to minister before God? The great sacrifice; the one sufficient atonement, has been offered - and the ministers of the gospel are appointed to proclaim that truth to men, not to offer sacrifices for sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: every: Heb 10:11; Exo 28:1-14, Exo 29:1-37; Lev 8:2
is ordained: Heb 8:3
for men: Heb 2:17; Num 16:46-48, Num 18:1-3
both: Heb 8:3, Heb 9:9, Heb 10:11, Heb 11:4; Lev 9:7, Lev 9:15-21
Geneva 1599
5:1 For (1) every high priest taken from among men is ordained for men in things [pertaining] to God, (2) that he may offer both (a) gifts and (b) sacrifices for sins:
(1) The first part of the first comparison of Christ's high priesthood with Aaron's: Other high priests are taken from among men, and are called after the order of men. (2) The first part of the second comparison: Others though weak, are made high priests, to the end that feeling the same infirmity in themselves which is in all the rest of the people, they should in their own and the peoples name offer gifts and sacrifices, which are witnesses of common faith and repentance.
(a) Offering of things without life.
(b) Beasts which were killed, but especially in the sacrifices for sins and offences.
John Gill
5:1 For every high priest taken from among men,.... Every one that was an high priest under the law was a man, and not an angel; and it was proper he should be so, that he might be a priest for men, have compassion on them, and offer for them; and he was among the number of common men, and was taken out from them, and chosen and separated from the rest of men, as Aaron and his sons were from the children of Israel, Ex 28:1. And such an one
is ordained for men; in their room and stead, and for their good; and above them, as the word sometimes signifies; he was exalted unto, and invested with a superior office, to which he was ordained according to the law of a carnal commandment, by anointing with oil, and without an oath.
In things pertaining to God; in things in which God had to do with men; and so he presided over them in the name of God, and declared the will of God unto them, and blessed them; and in things in which men had to do with God; and so he appeared in their name, and represented their persons, and presented their sacrifices to God, as follows:
that he may offer both gifts and sacrifices for sins; freewill offerings, peace offerings, burnt offerings, sin and trespass offerings, all kind of sacrifice.
John Wesley
5:1 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.
Robert Jamieson, A. R. Fausset and David Brown
5:1 CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
For--substantiating Heb 4:15.
every--that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.
taken from among men--not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (Heb 2:14, Heb 2:16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."
ordained--Greek, "constituted," "appointed."
both gifts--to be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].
5:25:2: չափո՛վ չարչարակից կարօղ է լինել՝ տգիտա՛ց եւ մոլորելոց. քանզի եւ ինքն իսկ տկարութեամբ զգածեա՛լ է[4709]։ [4709] Ոսկան. Չափու չարչարա՛՛։ Օրինակ մի. Տկարաց եւ ընտրելոց։
2: могущий снисходить невежествующим и заблуждающим, потому что и сам обложен немощью,
2 Եւ կրնայ կարեկցիլ անոնց՝ որ տգէտ ու մոլորեալ են, վասն զի ինք ալ տկարութիւնով պաշարուած է
չափով չարչարակից կարող է լինել տգիտաց եւ մոլորելոց, քանզի եւ ինքն իսկ տկարութեամբ զգածեալ է:

5:2: չափո՛վ չարչարակից կարօղ է լինել՝ տգիտա՛ց եւ մոլորելոց. քանզի եւ ինքն իսկ տկարութեամբ զգածեա՛լ է[4709]։
[4709] Ոսկան. Չափու չարչարա՛՛։ Օրինակ մի. Տկարաց եւ ընտրելոց։
2: могущий снисходить невежествующим и заблуждающим, потому что и сам обложен немощью,
2 Եւ կրնայ կարեկցիլ անոնց՝ որ տգէտ ու մոլորեալ են, վասն զի ինք ալ տկարութիւնով պաշարուած է
zohrab-1805▾ eastern-1994▾ western am▾
5:22 Նա որոշ չափով միայն կարող է չարչարակից լինել տգէտներին եւ մոլորուածներին, քանի որ ինքն էլ տկարութեամբ պատած մարդ է.
5:2  μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν,
5:2. μετριοπαθεῖν (to-measure-belonged-experience-unto) δυνάμενος ( abling ) τοῖς (unto-the-ones) ἀγνοοῦσι ( unto-un-considering-unto ) καὶ (and) πλανωμένοις , ( unto-being-wandered-unto ,"ἐπεὶ (upon-if) καὶ (and) αὐτὸς (it) περίκειται (it-be-situated-about) ἀσθένειαν, (to-an-un-vigoring-of,"
5:2. qui condolere possit his qui ignorant et errant quoniam et ipse circumdatus est infirmitateWho can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
2. who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity;
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:

2 Նա որոշ չափով միայն կարող է չարչարակից լինել տգէտներին եւ մոլորուածներին, քանի որ ինքն էլ տկարութեամբ պատած մարդ է.
5:2  μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν,
5:2. qui condolere possit his qui ignorant et errant quoniam et ipse circumdatus est infirmitate
Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:2: Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.
Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession.
The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.
Albert Barnes: Notes on the Bible - 1834
5:2: Who can have compassion - Margin, "Reasonably bear with." The idea is that of "sympathizing with." The high priest is taken from among men, in order that he may have a fellow-feeling for those on whose behalf he officiates. Sensible of his own ignorance, he is able to sympathize with those who are ignorant; and compassed about with infirmity, he is able to succour those who have like infirmities.
And on them that are out of the way - The erring, and the guilty. If he were taken from an order of beings superior to people, be would be less qualified to sympathize with those who felt that they were sinners, and who needed pardon.
For that he himself also is compassed with infirmity - see chap. Heb 7:28. He is liable to err; He is subject to temptation; he must die, and appear before God - and encompassed with these infirmities, he is better qualified to minister in behalf of guilty and dying people. For the same reason it is, that the ministers of the gospel are chosen from among people. They are of like passions with others. They are sinners; they are dying men. They can enter into the feelings of those who are conscious of guilt; they can sympathize with those who tremble in dread of death; they can partake of the emotions of those who expect soon to appear before God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Who: Heb 2:18, Heb 4:15
have compassion on: or, reasonably bear with
ignorant: Num 15:22-29; Ti1 1:13
them: Heb 12:13; Exo 32:8; Jdg 2:17; Isa 30:11
is compassed: Heb 7:28; Exo 32:2-5, Exo 32:21-24; Num 12:1-9, Num 20:10-12; Luk 22:32; Co2 11:30; Co2 12:5, Co2 12:9, Co2 12:10; Gal 4:13
Geneva 1599
5:2 Who (c) can have compassion on the ignorant, and (d) on them that are out of the way; for that he himself also is (e) compassed with infirmity.
(c) Fit and meet.
(d) On them that are sinful: for in the Hebrew tongue, under ignorance and error is every sin meant, even that sin that is voluntary.
(e) He carries with him a nature subject to the same inconveniences and vices.
John Gill
5:2 Who can have compassion on the ignorant,.... Who have committed sins of ignorance, and bring their sacrifices for them; these he does not insult and upbraid, nor break out into anger and indignation against; but pities them, and sympathizes with them; has a just measure of compassion suitable to their condition, and bears with them with great moderation and temper:
and on them that are out of the way; of God's commandments; who are like sheep going astray, and turn to their own way; who transgress the law of God, and err from it; perhaps such who sin knowingly and wilfully, and through infirmity, are meant:
for that he himself also is compassed with infirmity; not of body only, but of mind, sinful infirmity; he had much of it, it beset him all around; he was "clothed" with it, as the Syriac version renders it; as Joshua the high priest was with filthy garments, Zech 3:3.
John Wesley
5:2 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.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Who can--Greek, "being able"; not pleasing himself (Rom 15:3).
have compassion--Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (Heb 10:28).
ignorant--sins not committed in resistance of light and knowledge, but as Paul's past sin (Ti1 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.
out of the way--not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.
infirmity--moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.
5:35:3: Վասն այնորիկ հա՛րկ է՝ որպէս վասն ժողովրդեանն, նոյնպէս եւ ընդ անձի՛ն մատուցանել պատարագս վասն մեղաց[4710]։ [4710] Ոմանք. Որպէս եւ վասն ժողո՛՛... ընդ անձինն պատարագ մատուցանել։
3: и посему он должен как за народ, так и за себя приносить [жертвы] о грехах.
3 Եւ այս պատճառով պարտաւոր է ինչպէս ժողովուրդին համար՝ նոյնպէս իր անձին համար ալ մեղքի պատարագ մատուցանել։
վասն այնորիկ հարկ է որպէս վասն ժողովրդեանն, նոյնպէս եւ ընդ անձին մատուցանել պատարագս վասն մեղաց:

5:3: Վասն այնորիկ հա՛րկ է՝ որպէս վասն ժողովրդեանն, նոյնպէս եւ ընդ անձի՛ն մատուցանել պատարագս վասն մեղաց[4710]։
[4710] Ոմանք. Որպէս եւ վասն ժողո՛՛... ընդ անձինն պատարագ մատուցանել։
3: и посему он должен как за народ, так и за себя приносить [жертвы] о грехах.
3 Եւ այս պատճառով պարտաւոր է ինչպէս ժողովուրդին համար՝ նոյնպէս իր անձին համար ալ մեղքի պատարագ մատուցանել։
zohrab-1805▾ eastern-1994▾ western am▾
5:33 դրա համար պէտք է, որ նա, ինչպէս ժողովրդի, այնպէս էլ իր համար ընծաներ մատուցի մեղքերի համար:
5:3  καὶ δι᾽ αὐτὴν ὀφείλει καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὐτοῦ προσφέρειν περὶ ἁμαρτιῶν.
5:3. καὶ (and) δι' (through) αὐτὴν (to-it) ὀφείλει, (it-debteth,"καθὼς (down-as) περὶ (about) τοῦ (of-the-one) λαοῦ, (of-a-people) οὕτως (unto-the-one-this) καὶ (and) περὶ (about) ἑαυτοῦ (of-self) προσφέρειν (to-bear-toward) περὶ (about) ἁμαρτιῶν. (of-un-adjustings-along-unto)
5:3. et propter eam debet quemadmodum et pro populo ita etiam pro semet ipso offerre pro peccatisAnd therefore he ought, as for the people, so also for himself, to offer for sins.
3. and by reason thereof is bound, as for the people, so also for himself, to offer for sins.
And by reason hereof he ought, as for the people, so also for himself, to offer for sins:

3 դրա համար պէտք է, որ նա, ինչպէս ժողովրդի, այնպէս էլ իր համար ընծաներ մատուցի մեղքերի համար:
5:3  καὶ δι᾽ αὐτὴν ὀφείλει καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὐτοῦ προσφέρειν περὶ ἁμαρτιῶν.
5:3. et propter eam debet quemadmodum et pro populo ita etiam pro semet ipso offerre pro peccatis
And therefore he ought, as for the people, so also for himself, to offer for sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
5:3: 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.
Albert Barnes: Notes on the Bible - 1834
5:3: And by reason hereof - Because he is a sinner; an imperfect man. "As for the people, so also for himself, to offer for sins." To make an expiation for sins. He needs the same atonement; he offers the sacrifice for himself which he does for others; Lev 9:7. The same thing is true of the ministers of religion now. They come before God feeling that they have need of the benefit of the same atonement which they preach to others; they plead the merits of the same blood for their own salvation which they show to be indispensable for the salvation of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: as: Heb 7:27, Heb 9:7; Exo 29:12-19; Lev 4:3-12, Lev 8:14-21, Lev 9:7, Lev 16:6, Lev 16:15
John Gill
5:3 And by reason hereof,.... Because of his sinful infirmity:
he ought, as for the people, so also for himself to offer for sins; as he offered sacrifice for the sins of the people, so he was obliged to offer for his own sins; in this Christ differed from the high priest, for he had no sin of his own to offer for, Heb 7:27 but he had, and therefore offered for them, Lev 16:11 and made a confession of them: the form of which, as used on the day of atonement, was this;
"he put both his hands upon the bullock, and confessed, and thus he said: I beseech thee, O Lord, I have done wickedly, I have transgressed, I have sinned before thee, I and my house; I beseech thee, O Lord, pardon the iniquities, transgressions, and sins, which I have done wickedly, transgressed, and sinned before thee, I and my house.''
And this he did a second time on that day (z).
(z) Misna Yoma, c. 3. sect. 8. & c. 4. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:3 by reason hereof--"on account of this" infirmity.
he ought . . . also for himself, to offer for sins--the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people . . . on account of sins."
5:45:4: Եւ ո՛չ եթէ անձամբ ոք առնու պատիւ. այլ կոչեցեա՛լն յԱստուծոյ՝ որպէս եւ Ահարոն[4711]։ [4711] Ոմանք. Որպէս Ահարովն։
4: И никто сам собою не приемлет этой чести, но призываемый Богом, как и Аарон.
4 Մէկը ինքնիրմէ այս պատիւը չ’առներ, հապա ան՝ որ Աստուծմէ կանչուած է, ինչպէս Ահարոն։
Եւ ոչ եթէ անձամբ ոք առնու պատիւ, այլ կոչեցեալն յԱստուծոյ, որպէս եւ Ահարոն:

5:4: Եւ ո՛չ եթէ անձամբ ոք առնու պատիւ. այլ կոչեցեա՛լն յԱստուծոյ՝ որպէս եւ Ահարոն[4711]։
[4711] Ոմանք. Որպէս Ահարովն։
4: И никто сам собою не приемлет этой чести, но призываемый Богом, как и Аарон.
4 Մէկը ինքնիրմէ այս պատիւը չ’առներ, հապա ան՝ որ Աստուծմէ կանչուած է, ինչպէս Ահարոն։
zohrab-1805▾ eastern-1994▾ western am▾
5:44 Եւ որեւէ մէկը ոչ թէ ինքն իրենից է առնում այս պատիւը, այլ առնում է նա, ով Աստծուց է կանչուած, ինչպէս որ՝ Ահարոնը:
5:4  καὶ οὐχ ἑαυτῶ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ, καθώσπερ καὶ ἀαρών.
5:4. καὶ (And) οὐχ (not) ἑαυτῷ (unto-self) τις (a-one) λαμβάνει (it-taketh) τὴν (to-the-one) τιμήν, (to-a-valuation,"ἀλλὰ (other) καλούμενος (being-called-unto) ὑπὸ (under) τοῦ (of-the-one) θεοῦ, (of-a-Deity) καθώσπερ (down-as-very) καὶ (and) Ἀαρών. (an-Aaron)
5:4. nec quisquam sumit sibi honorem sed qui vocatur a Deo tamquam AaronNeither doth any man take the honour to himself, but he that is called by God, as Aaron was.
4. And no man taketh the honour unto himself, but when he is called of God, even as was Aaron.
And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron:

4 Եւ որեւէ մէկը ոչ թէ ինքն իրենից է առնում այս պատիւը, այլ առնում է նա, ով Աստծուց է կանչուած, ինչպէս որ՝ Ահարոնը:
5:4  καὶ οὐχ ἑαυτῶ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ, καθώσπερ καὶ ἀαρών.
5:4. nec quisquam sumit sibi honorem sed qui vocatur a Deo tamquam Aaron
Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Первосвященническое служение именуется здесь честью, что предполагает его особое достоинство, высоту и ценность: избрание совершает Сам Бог для ближайшего служения Ему и для спасения других.
Adam Clarke: Commentary on the Bible - 1831
5:4: This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office.
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.
Albert Barnes: Notes on the Bible - 1834
5:4: And no man taketh this honor to himself - No one has a right to enter on this office unless he has the qualifications which God has prescribed. There were fixed and definite laws in regard to the succession in the office of the high priest, and to the qualifications of him who should hold the office.
But he that is called of God as was Aaron - Aaron was designated by name. It was necessary that his successors should have as clear evidence that they were called of God to the office, as though they had been mentioned by name. The manner in which the high priest was to succeed to the office was designated in the Law of Moses, but in the time of Paul these rules were little regarded. The office had become venal, and was conferred at pleasure by the Roman rulers. Still it was true that according to the Law, to which alone Paul here refers, no one might hold this office but he who had the qualifications which Moses prescribed, and which showed that he was called of God. We may remark here:
(1) that this does not refer so much to an internal, as to an "external" call. He was to have the qualifications prescribed in the Law - but it is not specified that he should be conscious of an internal call to the office, or be influenced by the Holy Spirit to it. Such a call was, doubtless, in the highest degree desirable, but it was not prescribed as an essential qualification.
(2) this has no reference to the call to the work of the Christian ministry, and should not be applied to it. It should not be urged as a proof-text to show that a minister of the gospel should have a "call" directly from God, or that he should be called according to a certain order of succession. The object of Paul is not to state this - whatever may be the truth on this point. His object is, to show that the Jewish high priest was called of God to "his" office in a certain way, showing that he held the appointment from God, and that "therefore" it was necessary that the Great High Priest of the Christian profession should be called in a similar manner. To this alone the comparison should be understood as applicable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Exo 28:1; Lev 8:2; Num 3:3, Num 16:5, Num 16:7, Num 16:10, Num 16:35, Num 16:40, Num 16:46-48, Num 17:3-11, Num 18:1-5; Ch1 23:13; Ch2 26:18; Joh 3:27
Geneva 1599
5:4 (3) And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.
(3) The third comparison which is complete: The others are called by God and so was Christ, but in another order than Aaron. For Christ is called the Son, begotten by God and a Priest for ever after the order of Melchizedek.
John Gill
5:4 And no man taketh this honour to himself,.... That is, the honour of the priesthood: the office of the high priest was a very honourable one; it was a peculiar honour to Aaron, and his sons, to be separated unto it; their instalment into it was very grand and solemn; at that time they were anointed with oil, and clothed with glorious garments, and sacrifices were offered for them; they had an honourable maintenance assigned them, and a large retinue of priests and Levites to attend them; great respect and reverence were shown them: but their principal honour lay in the work they performed; in representing the whole body of the people; in offering gifts and sacrifices for them; in blessing them; and in the resolution of difficult cases brought unto them; in all which they were types of Christ, the high priest. Now no man might take this honourable office upon himself, or intrude himself into it, or obtain it by any unjust method, or in any other way than by a call from God; nor did any man dare to do it, until of late, when some got into it of themselves, and were put in by the Roman governors, and even purchased it of them (a): so Joshua ben Gamla became an high priest (b); and some have thought the apostle has some respect to these wicked practices, and tacitly reproves them, as what ought not to be: for no one ought to be in this office,
but he that is called of God, as was Aaron; whose call was immediately from the Lord, and was unquestionable: Moses was ordered to separate him, and his sons, from the children of Israel, and install them into this office; they were destroyed by fire, or swallowed up by the earth, that disputed his call; and this was confirmed by a miracle, by his dry rod budding, blooming, and bringing forth almonds: and the apostle instances in him, because his call was so remarkable and authentic; and because he was the first high priest of the Jews, and from whence the rest descended, who were lawful ones.
(a) T. Bab. Yoma, fol. 8. 2. Bartenora in Misn. Yoma, c. 1. sect. 1. & Maimon. in ib. sect. 3. (b) Misn. Yebamot, c. 6. sect. 4. & Gloss. in T. Bab. Yoma, fol. 18. 1.
John Wesley
5:4 The apostle begins here to treat of the priesthood of Christ. The sum of what he observes concerning it is, Whatever is excellent in the Levitical priesthood is in Christ, and in a more eminent manner; and whatever is wanting in those priests is in him. 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.
Robert Jamieson, A. R. Fausset and David Brown
5:4 no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (Heb 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.
5:55:5: Նոյնպէս եւ Քրիստոս, ո՛չ եթէ անձին ինչ շուք եդ լինե՛լ քահանայապետ. այլ որ խօսեցա՛ւն առ նա թէ. Որդի՛ իմ ես դու, ես այսօ՛ր ծնայ զքեզ[4712]։ [4712] Ոմանք. Եթէ Որդի իմ... եւ ես այ՛՛։
5: Так и Христос не Сам Себе присвоил славу быть первосвященником, но Тот, Кто сказал Ему: Ты Сын Мой, Я ныне родил Тебя;
5 Նոյնպէս ալ Քրիստոս ո՛չ թէ իր անձը մեծարեց քահանայապետ ըլլալու, հապա անիկա՝ որ ըսաւ իրեն. «Դուն իմ Որդիս ես, ես այսօր քեզ ծնայ».
Նոյնպէս եւ Քրիստոս ոչ եթէ անձին ինչ շուք եդ լինել քահանայապետ, այլ որ խօսեցաւն առ նա թէ. Որդի իմ ես դու, ես այսօր ծնայ զքեզ:

5:5: Նոյնպէս եւ Քրիստոս, ո՛չ եթէ անձին ինչ շուք եդ լինե՛լ քահանայապետ. այլ որ խօսեցա՛ւն առ նա թէ. Որդի՛ իմ ես դու, ես այսօ՛ր ծնայ զքեզ[4712]։
[4712] Ոմանք. Եթէ Որդի իմ... եւ ես այ՛՛։
5: Так и Христос не Сам Себе присвоил славу быть первосвященником, но Тот, Кто сказал Ему: Ты Сын Мой, Я ныне родил Тебя;
5 Նոյնպէս ալ Քրիստոս ո՛չ թէ իր անձը մեծարեց քահանայապետ ըլլալու, հապա անիկա՝ որ ըսաւ իրեն. «Դուն իմ Որդիս ես, ես այսօր քեզ ծնայ».
zohrab-1805▾ eastern-1994▾ western am▾
5:55 Նոյնպէս եւ Քրիստոս ոչ թէ ինքն իրեն մեծարեց քահանայապետ դառնալու համար, այլ նա, ով նրան ասաց. «Դու ես իմ որդին, ես այսօր ծնեցի քեզ»:
5:5  οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ λαλήσας πρὸς αὐτόν, υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε·
5:5. Οὕτως (Unto-the-one-this) καὶ (and) ὁ (the-one) χριστὸς (Anointed) οὐχ (not) ἑαυτὸν (to-self) ἐδόξασεν (it-reckoned-to) γενηθῆναι (to-have-been-became) ἀρχιερέα, (to-a-first-sacreder-of,"ἀλλ' (other) ὁ (the-one) λαλήσας (having-spoken-unto) πρὸς (toward) αὐτόν (to-it," Υἱός ( A-Son ) μου ( of-me ) εἶ ( thou-be ) σύ , ( thou ," ἐγὼ ( I ) σήμερον ( this-day ) γεγέννηκά ( I-had-come-to-generate-unto ) σε : ( to-thee )
5:5. sic et Christus non semet ipsum clarificavit ut pontifex fieret sed qui locutus est ad eum Filius meus es tu ego hodie genui teSo Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
5. So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee:
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:

5 Նոյնպէս եւ Քրիստոս ոչ թէ ինքն իրեն մեծարեց քահանայապետ դառնալու համար, այլ նա, ով նրան ասաց. «Դու ես իմ որդին, ես այսօր ծնեցի քեզ»:
5:5  οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ λαλήσας πρὸς αὐτόν, υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε·
5:5. sic et Christus non semet ipsum clarificavit ut pontifex fieret sed qui locutus est ad eum Filius meus es tu ego hodie genui te
So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Присвоил славу..." - греч. adoxase genhqhnai ercierea... - слав. "не Себе прослави быти первосвященника..." Если для обыкновенных людей составляло честь самое избрание в первосвященники, то Сын Божий, Который уже по существу Своему имел всю полноту прав первосвященства, в высшем смысле слова получает Свою первосвященническую честь и славу особым образом - исполнением воли Божией относительно спасения человека путем Своих страданий (Лк 24:26, 46-47).
Adam Clarke: Commentary on the Bible - 1831
5:5: 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 Heb 1:5 (note), and the observations at the end of that chapter. And thus it appears that God can have no high priest but his Son; and to that office none can now pretend without blasphemy, for the Son of God is still the High Priest in his temple.
Albert Barnes: Notes on the Bible - 1834
5:5: So also Christ glorified not himself; - see the notes at Joh 8:54. The meaning is, that Jesus was not ambitious; that he did not obtrude himself into the great office of high priest; he did not enter upon its duties without being regularly called to it. Paul claimed that Christ held that office; but, as he was not descended front Aaron, and as no one might perform its duties without being regularly called to it, it was incumbent on him to show that Jesus was not an intruder, but had a regular vocation to that work. This he shows by a reference to two passages of the Old Testament.
But he that said unto him - That is, he who said to him "Thou art my Son," exalted him to that office. He received his appointment from him. This was decisive in the case, and this was sufficient, if it could be made out, for the only claim which Aaron and his successors could have to the office, was the fact that they had received their appointment front God.
Thou art my Son - Psa 2:7. See this passage explained in the notes on Act 13:38. It is used here with reference to the designation to the priestly office, though in the Psalm more particularly to the anointing to the office of king. The propriety of this application is founded on the fact that the language in the Psalm is of so general a character, that it may be applied to "any" exaltation of the Redeemer, or to any honor conferred on him. It is used here with strict propriety, for Paul is saying that Jesus did not exalt "himself," and in proof of that he refers to the fact that God had exalted him by calling him his "Son."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Christ: Joh 7:18, Joh 8:54
Thou: Heb 1:5; Psa 2:7; Mic 5:2; Joh 3:16; Act 13:33; Rom 8:3
John Gill
5:5 So also Christ glorified not himself to be made an high priest,.... It was a glorifying of Christ, to make him an high priest; not as God, for as such no addition can be made to his glory; yea, it was a condescension in him to become a priest: but as man; it was an honour to the human nature to be united to the Son of God; and to be separated from others to this office; and to be called unto it, qualified for it, and invested with it; and to be of the order he was, and to do the work; and the very assistance he had in it, for the accomplishment of it, was a glorifying of him, for which he prayed; and the work being done, he had glory given him by his Father; and an ascription of glory is made to him by angels and saints: but Christ did not take this high and honourable office to himself, nor the glory of it; indeed, he did not receive it from man, nor was he made a priest according to the ceremonial law; yet he did not intrude himself into this office:
but he that said unto him, thou art my Son, today have I begotten thee; he appointed him to this office; he sent him to execute it; he anointed him with the oil of gladness above his fellows; he consecrated and established him in it with an oath; and prescribed to him what he should do, suffer, and offer; and declared to him what he might expect as the reward thereof. These words are taken out of Ps 2:7; see Gill on Heb 1:5, and they are not to be considered as constitutive of Christ's priesthood, as if that was intended by the begetting of him as a Son; but as descriptive of the person, who called him to it, who stood in the relation of a Father to Christ, and Christ in the relation of a Son to him; therefore the one was very proper to call, and the other a very fit person to be called to this office, being every way capable of executing it, to the glory of God, and to the good of men.
John Wesley
5:5 So also Christ glorified not himself to be an high priest - That is, did not take this honour to himself, but received it from him who said, Thou art my Son, this day have I begotten thee - Not, indeed, at the same time; for his generation was from eternity. Ps 2:7.
Robert Jamieson, A. R. Fausset and David Brown
5:5 glorified not himself--did not assume the glory of the priestly office of Himself without the call of God (Jn 8:54).
but he that said--that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (Heb 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (2Kings 8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (Heb 5:10), as Priest.
5:65:6: Որպէս եւ ՚ի միւսումն ասէ. Դո՛ւ ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի[4713]։ [4713] Ոմանք. Թէ դու ես քահանայապետ յաւիտեան։
6: как и в другом [месте] говорит: Ты священник вовек по чину Мелхиседека.
6 Ինչպէս ուրիշ տեղ մըն ալ կ’ըսէ. «Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»։
Որպէս եւ ի միւսումն ասէ. Դու ես քահանայ յաւիտեան ըստ կարգին Մելքիսեդեկի:

5:6: Որպէս եւ ՚ի միւսումն ասէ. Դո՛ւ ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի[4713]։
[4713] Ոմանք. Թէ դու ես քահանայապետ յաւիտեան։
6: как и в другом [месте] говорит: Ты священник вовек по чину Мелхиседека.
6 Ինչպէս ուրիշ տեղ մըն ալ կ’ըսէ. «Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:66 Ինչպէս որ մի ուրիշ տեղ էլ ասում է. «Դու յաւիտեան քահանայ ես, ըստ Մելքիսեդեկի կարգի»:
5:6  καθὼς καὶ ἐν ἑτέρῳ λέγει, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισέδεκ.
5:6. καθὼς (down-as) καὶ (and) ἐν (in) ἑτέρῳ (unto-different) λέγει (it-fortheth," Σὺ ( Thou ) ἱερεὺς ( a-sacreder-of ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα ( to-an-age ) κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Μελχισεδέκ . ( of-a-Melchisedek )
5:6. quemadmodum et in alio dicit tu es sacerdos in aeternum secundum ordinem MelchisedechAs he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
6. as he saith also in another , Thou art a priest for ever After the order of Melchizedek.
As he saith also in another [place], Thou [art] a priest for ever after the order of Melchisedec:

6 Ինչպէս որ մի ուրիշ տեղ էլ ասում է. «Դու յաւիտեան քահանայ ես, ըստ Մելքիսեդեկի կարգի»:
5:6  καθὼς καὶ ἐν ἑτέρῳ λέγει, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισέδεκ.
5:6. quemadmodum et in alio dicit tu es sacerdos in aeternum secundum ordinem Melchisedech
As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Священник во век по чину Мелхиседека..." Выражение заимствовано из 109: Пс. (4: ст.), несомненно признаваемого мессианским. Псалмопение пророчествует о царе, который именуется Господом (моим, т.е. Давидовым, ср. Мф 22, 43; Мк 12, 36: и др.), седящим одесную Бога, причем все враги будут под ногами Его. Таким царем - одноименным Господу, равночестным Ему и равносильным, конечно, мог быть только Сын Божий - Мессия - Христос. Этот духовный царь из семени Давидова будет вместе и Иереем по чину Мелхиседека, т.е. соединит в себе оба звания - и царство, и священство - в одно неразрывное и таинственно-значительное целое, как соединял их Мелхиседек. Сопоставление с Мелхиседеком и выяснение особого духовного сродства с ним Сына Божия, как Царя - Первосвященника, в дальнейшем еще несколько раз останавливает на себе внимание апостола.
Adam Clarke: Commentary on the Bible - 1831
5:6: He saith also in another place - That is, in Psa 110:4, a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes on Psa 110:4. For the mode of quotation here, See the note on Heb 2:6.
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 Gen 14:18 (note), etc., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.
Albert Barnes: Notes on the Bible - 1834
5:6: As he saith also in another place - Psa 110:4. "Thou art a priest foRev_er." It is evident here that the apostle means to be understood as saying that the Psalm referred to Christ, and this is one of the instances of quotation from the Old Testament respecting which there can be no doubt. Paul makes much of this argument in a subsequent part of this Epistle, Heb. 7 and reasons as if no one would deny that the Psalm had a reference to the Messiah. It is clear from this that the Psalm was understood by the Jews at that time to have such a reference, and that it was so universally admitted that no one would call it in question. That the Psalm refers to the Messiah has been the opinion of nearly all Christian commentators, and has been admitted by the Jewish Rabbis in general also. The "evidence" that it refers to the Messiah is such as the following:
(1) It is a Psalm of David, and yet is spoken of one who was superior to him, and whom he calls his "Lord;" Heb 5:1.
(2) it cannot be referred to Jehovah himself, for he is expressly Heb 5:1 distinguished from him who is here addressed.
(3) it cannot be referred to anyone in the time of David, for there was no one to whom he would attribute this character of superiority but God.
(4) for the same reason there was no one among his posterity, except the Messiah, to whom he would apply this language.
(5) it is expressly ascribed by the Lord Jesus to himself; Mat 22:43-44.
(6) the scope of the Psalm is such as to be applicable to the Messiah, and there is no part of it which would be inconsistent with such a reference. Indeed, there is no passage of the Old Testament of which it would be more universally conceded that there was a reference to the Messiah, than this Psalm.
Thou art a priest - He is not here called a "high priest," for Melchizedek did not bear that title, nor was the Lord Jesus to be a high priest exactly in the sense in which the name was given to Aaron and his successors. A word is used, therefore, in a general sense to denote that he would be a "priest" simply, or would sustain the priestly office. This was all that was needful to the present argument which was, that he was "designated by God" to the priestly office, and that he had not intruded himself into it.
For ever - This was an important circumstance, of which the apostle makes much use in another part of the Epistle; see the notes at Heb 7:8, Heb 7:23-24. The priesthood of the Messiah was not to change from hand to hand; it was not to be laid down at death; it was to remain unchangeably the same.
After the order - The word rendered "order" - τάξις taxis - means "a setting in order - hence, "arrangement" or "disposition." It may be applied to ranks of soldiers; to the gradations of office; or to any rank which men sustain in society. To say that he was of the same "order" with Melchizedek, was to say that he was of the same "rank" or "stations." He was like him in his designation to the office. In what respects he was like him the apostle shows more fully in Heb. 7. "One" particular in which there was a striking resemblance, which did not exist between Christ and any other high priest, was, that Melchizedek was both a "priest" and a "king." None of the kings of the Jews were priests; nor were any of the priests ever elevated to the office of king. But in Melchizedek these offices were united, and this fact constituted a striking resemblance between him and the Lord Jesus. It was on this principle that there was such pertinency in quoting here the passage from the second Psalm; see Heb 5:5. The meaning is, that Melchizedek was of a special rank or order; that he was not numbered with the Levitical priests, and that there were important features in his office which differed from theirs. In those features it was distinctly predicted that the Messiah would resemble him.
Melchisedek - see the notes on Heb 7:1 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Thou: Heb 5:10, Heb 6:20, Heb 7:3, Heb 7:15, Heb 7:17, Heb 7:21; Psa 110:4
Melchisedec: Gen 14:18, Gen 14:19
Geneva 1599
5:6 As he saith also in another [place], Thou [art] a priest for ever after the (f) order of Melchisedec.
(f) After the likeness or manner as it is later declared.
John Gill
5:6 As he saith also in another place,.... Or psalm; namely, in Ps 110:4 that is, the same person, even God the Father; who spake the words before cited, also expressed the following:
thou art a priest for ever, after the order of Melchisedec; that the psalm, from whence these words are taken, belongs to the Messiah; see Gill on Mt 22:44 and this very passage is applied unto him by the Jewish writers (c); and had not this been the general sense of the Jewish church at this time, the apostle writing to Hebrews would not have produced it; and it very clearly expresses the priesthood of Christ, the eternity of it, and the order according to which it was; and it being not according to the order of Aaron, but of another, shows the change of the priesthood, and so of the law; of Melchizedek; see Gill on Heb 7:1.
(c) Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.
John Wesley
5:6 Ps 110:4.
Robert Jamieson, A. R. Fausset and David Brown
5:6 He is here called simply "Priest"; in Heb 5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [BENGEL]. "The order of Melchisedec" is explained in Heb 7:15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zech 6:13. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.
5:75:7: Որ յաւուրս մարմնո՛յ իւրոյ՝ աղօթս եւ պաղատանս առ ա՛յն որ կարօղն էր ապրեցուցանել զնա, ուժգի՛ն գոչմամբ եւ արտասուօք մատուցանէր. եւ լսելի՛ լինէր առ լաւութեանն[4714]։ [4714] Ոմանք յաւելուն. Ապրեցուցանել զնա ՚ի մահուանէ, ուժ՛՛։
7: Он, во дни плоти Своей, с сильным воплем и со слезами принес молитвы и моления Могущему спасти Его от смерти; и услышан был за [Свое] благоговение;
7 Որ իր մարմնին օրերը սաստիկ գոչումով ու արցունքով աղօթք եւ աղաչանք մատուցանեց անոր որ կարող էր զինք մահուանէ ազատել ու լսուեցաւ իր բարեպաշտութեանը պատճառով*
Որ յաւուրս մարմնոյ իւրոյ աղօթս եւ պաղատանս առ այն որ կարողն էր ապրեցուցանել զնա ի մահուանէ` ուժգին գոչմամբ եւ արտասուօք մատուցանէր, եւ լսելի լինէր առ լաւութեանն:

5:7: Որ յաւուրս մարմնո՛յ իւրոյ՝ աղօթս եւ պաղատանս առ ա՛յն որ կարօղն էր ապրեցուցանել զնա, ուժգի՛ն գոչմամբ եւ արտասուօք մատուցանէր. եւ լսելի՛ լինէր առ լաւութեանն[4714]։
[4714] Ոմանք յաւելուն. Ապրեցուցանել զնա ՚ի մահուանէ, ուժ՛՛։
7: Он, во дни плоти Своей, с сильным воплем и со слезами принес молитвы и моления Могущему спасти Его от смерти; и услышан был за [Свое] благоговение;
7 Որ իր մարմնին օրերը սաստիկ գոչումով ու արցունքով աղօթք եւ աղաչանք մատուցանեց անոր որ կարող էր զինք մահուանէ ազատել ու լսուեցաւ իր բարեպաշտութեանը պատճառով*
zohrab-1805▾ eastern-1994▾ western am▾
5:77 Նա էր, որ մարմնի մէջ եղած իր օրերում աղօթքներ եւ պաղատանքներ էր մատուցում ուժգին գոչումով եւ արտասուքներով նրան, ով կարող էր փրկել իրեն մահուանից: Եւ նա լսելի եղաւ իր բարեպաշտութեան համար:
5:7  ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας,
5:7. ὃς (Which) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) τῆς (of-the-one) σαρκὸς (of-a-flesh) αὐτοῦ, (of-it,"δεήσεις (to-bindings) τε (also) καὶ (and) ἱκετηρίας ( to-petitioner-belonged ) πρὸς (toward) τὸν (to-the-one) δυνάμενον ( to-abling ) σώζειν (to-save) αὐτὸν (to-it) ἐκ (out) θανάτου (of-a-death) μετὰ (with) κραυγῆς (of-a-yelling) ἰσχυρᾶς (of-force-held) καὶ (and) δακρύων (of-tears) προσενέγκας (having-beared-toward) καὶ (and) εἰσακουσθεὶς (having-been-heard-into) ἀπὸ (off) τῆς (of-the-one) εὐλαβείας, (of-a-goodly-taking-of,"
5:7. qui in diebus carnis suae preces supplicationesque ad eum qui possit salvum illum a morte facere cum clamore valido et lacrimis offerens et exauditus pro sua reverentiaWho in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
7. Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,
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:

7 Նա էր, որ մարմնի մէջ եղած իր օրերում աղօթքներ եւ պաղատանքներ էր մատուցում ուժգին գոչումով եւ արտասուքներով նրան, ով կարող էր փրկել իրեն մահուանից: Եւ նա լսելի եղաւ իր բարեպաշտութեան համար:
5:7  ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας,
5:7. qui in diebus carnis suae preces supplicationesque ad eum qui possit salvum illum a morte facere cum clamore valido et lacrimis offerens et exauditus pro sua reverentia
Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Апостол дает напоминание о том пути страданий и скорбей, которым Христос достиг того, что был наречен от Бога Первосвященником нашим, виновником спасения вечного. Моления, которые Он приносил Отцу Своему с воплем и слезами, показывают, с одной стороны, что Он не был самовольным присвоителем себе царско-первосвященнического служения. Напротив, он был послушным орудием в руках Отца Небесного, избравшего для Него такой тяжелый путь к этому служению, на котором Он должен был познать тяжким опытом, что такое человеческая немощь, чтобы быть способным сострадать немощам нашим и быть образцом и для нас спасительного послушания. - "Во дни плоти Своей..." - во время земной жизни (ср. II:14; 1Пет. 4:2). - "С сильным воплем и со слезами..." Здесь, очевидно, разумеются молитвы Господа в саду Гефсиманском. Как была услышана эта молитва, разъясняет св. Ев. Лука, сообщая, что тогда был послан ко Христу Ангел, который и укрепил Его (XXII:43) на предстоящие страдания. - "Быв наречен от Бога Первосвященником..." Это "наречение", или прославление Богом Христа как Первосвященника должно было последовать одновременно с совершением нашего спасения в момент Крестной смерти Спасителя ("совершишася!").
Adam Clarke: Commentary on the Bible - 1831
5:7: 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 labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning.
I shall take a general view of this and the two following verses, and then examine the particular expressions.
It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked.
The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, Heb 5:8, that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, Heb 5:9; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, Heb 5:7." I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: -
A weight of wo, more than whole worlds could bear.
I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation.
Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through." Sohar, Exod., fol. 5.
"There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all." Synops. Sohar, p. 33.
The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker.
The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι. Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands." And ἱκετης , hiketes, he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν #903; "He who, in the most humble and servile manner, entreats and begs any thing from another." In reference to this custom the Latins used the phrase velamenta pratendere, "to hold forth these covered branches," when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication." Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. "Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt." "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation." This is a remarkable case, and may well illustrate our Lord's situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day.
Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing.
To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Heb 2:14; the seed of Abraham, Heb 2:16, who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of Heb 2:15, the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned.
If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between Heb 5:6 and Heb 5:7; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in Heb 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Heb 5:8, Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in Heb 12:2-11 (note), to which the reader will do well to refer.
Albert Barnes: Notes on the Bible - 1834
5:7: Who - That is, the Lord Jesus - for so the connection demands. The object of this verse and the two following is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred in Heb 5:2. It was one important qualification for that office that he who sustained it should be able to show compassion, to aid those that were out of the way, and to sympathize with sufferers; in other words, they were themselves encompassed with infirmity, and thus were able to succour those who were subjected to trials. The apostle shows now that the Lord Jesus had those qualifications, as far as it was possible for one to have them who had no sin. In the days of his flesh he suffered intensely; he prayed with fervor; he placed himself in a situation where he learned subjection and obedience by his trials; and in all this he went far beyond what had been evinced by the priests under the ancient dispensation.
In the days of his flesh - When he appeared on earth as a man. Flesh is used to denote human nature, and especially human nature as susceptible of suffering. The Son of God still is united to human nature, but it is human nature glorified, for in his case, as in all others, "flesh and blood cannot inherit the kingdom of God," Co1 15:50. He has now a glorified body Phi 3:21, such as the redeemed will have in the future world; compare Rev 1:13-17. The phrase "days of his flesh," means the "time" when he was incarnate, or when he lived on earth in human form. The particular time here referred to, evidently, was the agony in the garden of Gethsemane.
Prayers and supplications - These words are often used to denote the same thing. If there is a difference, the former - δεήσεις deē seis - means petitions which arise "from a sense of need" - from δέομαι deomai - "to want, to need;" the latter refers usually to supplication "for protection," and is applicable to one who under a sense of guilt flees to an altar with the symbols of supplication in his hand. Suppliants in such cases often carried an olive-branch as an emblem of the peace which they sought. A fact is mentioned by Livy respecting the Locrians that may illustrate this passage. "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, extending the badges of suppliants - olive-branches - according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with a lamentable cry;" Lib. xxix. 100:16. The particular idea in the word used here - ἱκετηρία hiketē ria - is petition for "protection, help," or "shelter" (Passow), and this idea accords well with the design of the passage. The Lord Jesus prayed as one who had "need," and as one who desired "protection, shelter," or "help." The words here, therefore, do not mean the same thing, and are not merely intensive, but they refer to distinct purposes which the Redeemer had in his prayers. He was about to die, and as a man needed the divine help; he was, probably, tempted in that dark hour (see the note, Joh 12:31), and he fled to God for "protection."
With strong crying - This word does not mean "weeping," as the word "crying" does familiarly with us. It rather means an outcry, the voice of wailing and lamentation. It is the cry for help of one who is deeply distressed, or in danger; and refers here to the "earnest petition" of the Saviour when in the agony of Gethsemane or when on the cross. It is the "intensity of the voice" which is referred to when it is raised by an agony of suffering; compare Luk 22:44, "He prayed more earnestly;" Mat 27:46, "And about the ninth hour Jesus cried with a loud voice - My God, my God, why hast thou forsaken me?" see also Mat 26:38-39; Mat 27:50.
And tears - Jesus wept at the grave of Lazarus Joh 11:35, and over Jerusalem; Luk 19:41. It is not expressly stated by the Evangelists that he "wept" in the garden of Gethsemane, but there is no reason to doubt that he did. In such an intense agony as to cause a bloody sweat, there is every probability that it would be accompanied with tears. We may remark then:
(1) That there is nothing "dishonorable" in tears and that man should not be ashamed on proper occasions to weep. The fact that the Son of God wept is a full demonstration that it is not disgraceful to weep. God has so made us as to express sympathy for others by tears. Religion does not make the heart insensible and hard as stoical philosophy does; it makes it tender and susceptible to impression.
(2) it is not "improper" to weep. The Son of God wept - and if he poured forth tears it cannot be wrong for us. Besides, it is a great law of our nature that in suffering we should find relief by tears. God would not have so made us if it had been wrong.
(3) the fact that the Son of God thus wept should be allowed deeply to effect our hearts.
"He wept that we might weep;
Each sin demands a tear."
He wept that he might redeem us we should weep that our sins were so great as to demand such bitter woes for our salvation. That we had sinned; that our sins caused him such anguish; that he endured for us this bitter conflict, should make us weep. Tear should answer to tear, and sigh respond to sigh, and groan to groan, when we contemplate the sorrows of the Son of God in accomplishing our redemption. That man must have a hard heart who has never had an emotion when he has reflected that the Son of God wept, and bled, and died for him.
Unto him that was able - To God. He alone was able then to save. In such a conflict man could not aid, and the help of angels, ready as they were to assist him, could not sustain him. We may derive aid from man in trial; we may be comforted by sympathy and counsel; but there are sorrows where God only can uphold the sufferer. That God was "able" to uphold him in his severe conflict, the Redeemer could not doubt; nor need "we" doubt it in reference to ourselves when deep sorrows come over our souls.
To save him from death - It would seem from this, that what constituted the agony of the Redeemer was the dread of death, and that he prayed that he might be saved from that. This might be, so far as the language is concerned, either the dread of death on the spot by the intensity of his sufferings and by the power of the tempter, or it might be the dread of the approaching death on the cross. As the Redeemer, however, knew that he was to die on the cross, it can hardly be supposed that he apprehended death in the garden of Gethsemane. What he prayed for was, that, if it were possible, he might be spared from a death so painful as he apprehended; Mat 26:39. Feeling that God had "power" to save him from that mode of dying, the burden of his petition was, that, if human redemption could be accomplished without such sufferings, it might please his Father to remove that cup from him.
And was heard - In Joh 11:42, the Saviour says," I know that thou hearest me always." In the garden of Gethsemane, he was heard. His prayer was not disregarded, though it was not" literally" answered. The cup of death was not taken away; but his prayer was not disregarded. What answer was given; what assurance or support was imparted to his soul, we are not informed. The case, however, shows us:
(1) That prayer may be heard even when the sufferings which are dreaded, and from which we prayed to be delivered, may come upon us. They may come with such assurances of divine favor, and such supports, as will be full proof that the prayer was not disregarded.
(2) that prayer offered in faith may not be always" literally answered." No one can doubt that Jesus offered the prayer of faith; and it is as little to be doubted, if he referred in the prayer to the death on the cross, that it was not "literally" answered; compare Mat 26:39. In like manner, it may occur now, that prayer shall be offered with every right feeling, and with an earnest desire for the object, which may not be literally answered. Christians, even in the highest exercise of faith, are not inspired to know what is best for them, and as long as this is the case, it is possible that they may ask for things which it would not be best to have granted. They who maintain that the prayer of faith is always literally answered, must hold that the Christian is under such a guidance of the Spirit of God that he cannot ask anything amiss; see the notes on Co2 12:9.
In that he feared - Margin, "For his piety." Coverdale, "Because he had God in honor." Tyndale, "Because he had God in Rev_erence." Prof. Stuart renders it, "And was delivered from what he feared." So also Doddridge. Whitby, "Was delivered from his fear." Luther renders it, "And was heard for that he had God in Rev_erence" - "dass er Gott in Ehren hatte." Beza renders it, "His prayers being heard, he was delivered, from fear." From this variety in translating the passage, it will be seen at once that it is attended with difficulty. The Greek is literally "from fear or Rev_erence" - ἀπὸ της εὐλαβείας apo tē s eulabeias. The word occurs in the New Testament only in one other place, Heb 12:28, where it is rendered "fear." "Let us serve him with Rev_erence and godly fear." The word properly means "caution, circumspection;" then timidity, fear; then the fear of God, Rev_erence, piety.
Where the most distinguished scholars have differed as to the meaning of a Greek phrase, it would be presumption in me to attempt to determine its sense. The most natural and obvious interpretation, however, as it seems to me, is, that it means that he was heard on account of his Rev_erence for God; his profound veneration; his submission. Such was his piety that the prayer was "heard," though it was not literally answered. A prayer may be "heard" and yet not literally answered; it may be acceptable to God, though it may not consist with his arrangements to bestow the very blessing that is sought. The posture of the mind of the Redeemer perhaps was something like this. He knew that he was about to be put to death in a most cruel manner. His tender and sensitive nature as a man shrank from such a death. As a man he went under the pressure of his great sorrows and pleaded that the cup might be removed, and that man might be redeemed by a less fearful scene of suffering.
That arrangement, however, could not be made. Yet the spirit which he evinced; the desire to do the will of God; the resignation, and the confidence in his Father which he evinced, were such as were acceptable in his sight. They showed that he had unconquerable virtue; that no power of temptation, and no prospect of the intensest woes which human nature could endure, could alienate him from piety. To show this was an object of inestimable value, and much as it cost the Saviour was worth it all. So now it is worth much to see what Christian piety can endure; what strong temptations it can resist; and what strength it has to hear up under accumulated woes; and even though the prayer of the pious sufferer is not directly answered, yet, that prayer is acceptable to God, and the result of such a trial is worth all that it costs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: the: Heb 2:14; Joh 1:14; Rom 8:3; Gal 4:4; Ti1 3:16; Jo1 4:3; Jo2 1:7
when: Psa. 22:1-21, Psa 69:1, Psa 88:1; mat 26:28-44; Mar 14:32-39; Lev 2:2, Lev 4:4-14; Joh 17:1
with: Mat 27:46, Mat 27:50; Mar 15:34, Mar 15:37
tears: Isa 53:3, Isa 53:11; Joh 11:35
unto: Mat 26:52, Mat 26:53; Mar 14:36
and: Heb 13:20; Psa 18:19, Psa 18:20, Psa 22:21, Psa 22:24, Psa 40:1-3, Psa 69:13-16; Isa 49:8; Joh 11:42; Joh 17:4, Joh 17:5
in that he feared: or, for his piety, Heb 12:28; Mat 26:37, Mat 26:38; Mar 14:33, Mar 14:34; Luk 22:42-44; Joh 12:27, Joh 12:28
Geneva 1599
5:7 (4) Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to (h) save him from death, and was heard in that he feared;
(4) The other part of the second comparison: Christ being exceedingly afflicted and exceedingly merciful did not pray because of his sins, for he had none, but for his fear, and obtained his request, and offered himself for all who are his.
(h) To deliver him from death.
John Gill
5:7 Who in the days of his flesh,.... Or "of his humanity", as the Arabic version renders it; or "when he was clothed with flesh", as the Syriac version; in the time of his humiliation, when he was attended with the sinless infirmities of the flesh, or human nature; it may take in the whole course of his life on earth, especially the latter part of it: it is not to be concluded from hence, that he has not flesh now, or is not in the flesh; for it is certain that he had flesh after his resurrection; only now he is free from all the infirmities of the flesh, the pains, and sorrows, and griefs of it, which he endured when here on earth:
when he had offered up prayers and supplications; as he often did in many parts of his life, particularly in the garden, and upon the cross, when he offered up himself: and as the days of Christ's flesh were filled up with prayers and supplications, so should ours be also: the word for "supplications" signifies branches of olive trees, covered with wool (d); which such as sued for peace carried in their hands, and so came to signify supplications for peace: the manner in which these were offered up by Christ was
with strong crying and tears; with a most vehement outcry, with a loud voice, as when on the cross; and though there is no mention of his tears at that time, or when in the garden, no doubt but he shed them: all that Christ did, and said, are not written; some things were received by tradition, and by inspiration; Christ wept at other times, and why not at these? and there are some circumstances in his prayers which intimate as much, Mt 26:38 which shows the weight of sin, of sorrow, and of punishment, that lay upon him, and the weakness of the human nature, considered in itself: and it may be observed to our comfort, that as Christ's crying and tears were confined to the days of his flesh, or to the time of his life here on earth, so shall ours be also. Mention is made of , "strong prayers" (e), in Jewish writings. The person to whom Christ offered his prayers is described in the following words,
unto him that was able to save him from death; from a corporeal death, as he could, but that it was otherwise determined; or rather to raise him from the dead, to deliver him from the state of the dead, from the power of death, and the grave, as he did; and so the Syriac version renders it, "to quicken him from death"; to restore him from death to life:
and was heard in that he feared; or "by fear"; by God, who was the object of his fear, and who is called the fear of Isaac, Gen 31:42 he was always heard by him, and so he was in the garden, and on the cross; and was carried through his sufferings, and was delivered from the fear of death, and was saved from the dominion and power of it, being raised from the dead by his Father: or "he was heard because of his fear", or "reverence"; either because of the dignity and reverence of his person, in which he was had by God; or because of his reverence of his Father.
(d) Harpocration. Lex. p. 152. Alex. ab Alex. Genial. Dier. sect. 5. c. 3. (e) Tzeror Hammor, fol. 37. 4.
John Wesley
5:7 The sum of the things treated of in the seventh and following chapters is contained, Heb 5:7-10; and in this sum is admirably comprised the process of his passion, with its inmost causes, in the very terms used by the evangelists. 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, Lk 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.
Robert Jamieson, A. R. Fausset and David Brown
5:7 in the days of his flesh-- (Heb 2:14; Heb 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.
when he had offered--rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father.
prayers and supplications--Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God . . . probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mt 26:39) [BENGEL].
with strong crying and tears--The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37, "sorrowful and very heavy." Mk 14:33; Lk 22:44, "in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Ps 22:1 ("roaring . . . cry"), Ps 22:2, Ps 22:19, Ps 22:21, Ps 22:24; Ps 69:3, Ps 69:10, "I wept."
able to save him from death-- Mk 14:36, "All things are possible unto Thee" (Jn 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.
heard in that he feared--There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Ps 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense Heb 12:28 uses the noun, and Heb 11:7 the verb. ALFORD somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [TRENCH]. This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not My will, but Thy will be done"; and with the context, Heb 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified Heb 5:4, "No man taketh this honor unto himself." ALFORD well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.
5:85:8: Թէպէտ եւ Որդի է, ուսաւ ՚ի չարչարանաց անտի զհնազանդութիւն[4715]։ [4715] Ոմանք. Զի թէպէտ։
8: хотя Он и Сын, однако страданиями навык послушанию,
8 Թէպէտ ինք Որդի է, բայց իր չարչարանքներէն հնազանդութիւն սորվեցաւ։
Թէպէտ եւ Որդի է, ուսաւ ի չարչարանաց անտի զհնազանդութիւն:

5:8: Թէպէտ եւ Որդի է, ուսաւ ՚ի չարչարանաց անտի զհնազանդութիւն[4715]։
[4715] Ոմանք. Զի թէպէտ։
8: хотя Он и Сын, однако страданиями навык послушанию,
8 Թէպէտ ինք Որդի է, բայց իր չարչարանքներէն հնազանդութիւն սորվեցաւ։
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5:88 Թէպէտեւ Որդի էր, բայց իր չարչարանքների միջոցով հնազանդութիւն սովորեց.
5:8  καίπερ ὢν υἱὸς ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν·
5:8. καίπερ (and-very) ὢν (being) υἱός, (a-Son) ἔμαθεν (it-had-learned) ἀφ' (off) ὧν ( of-which ) ἔπαθεν (it-had-experienced) τὴν (to-the-one) ὑπακοήν, (to-a-hearing-under,"
5:8. et quidem cum esset Filius didicit ex his quae passus est oboedientiamAnd whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
8. though he was a Son, yet learned obedience by the things which he suffered;
Though he were a Son, yet learned he obedience by the things which he suffered:

8 Թէպէտեւ Որդի էր, բայց իր չարչարանքների միջոցով հնազանդութիւն սովորեց.
5:8  καίπερ ὢν υἱὸς ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν·
5:8. et quidem cum esset Filius didicit ex his quae passus est oboedientiam
And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
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Adam Clarke: Commentary on the Bible - 1831
5:8: Though he were a Son - See the whole of the preceding note.
Albert Barnes: Notes on the Bible - 1834
5:8: Though he were a Son - Though the Son of God. Though he sustained this exalted rank, and was conscious of it, yet he was willing to learn experimentally what is meant by obedience in the midst of sufferings.
Yet learned he obedience - That is, he learned experimentally and practically. It cannot be supposed that he did not "know" what obedience was; or that he was "indisposed" to obey God before he suffered; or that he had, as we have, perversities of nature leading to rebellion which required to be subdued by suffering, but that he was willing to "test" the power of obedience in sufferings; to become personally and practically acquainted with the nature of such obedience in the midst of protracted woes; compare note on Phi 2:8. The "object" here is, to show how well suited the Lord Jesus was to be a Saviour for mankind; and the argument is, that he has set us an example, and has shown that the most perfect obedience may be manifested in the deepest sorrows of the body and the soul. Hence, learn that one of the objects of affliction is to lead us "to obey God." In prosperity we forget it. We become self-confident and rebellious. "Then" God lays his hand upon us; breaks up our plans; crushes our hopes; takes away our health, and teaches us that we "must" be submissive to his will. Some of the most valuable lessons of obedience are learned in the furnace of affliction; and many of the most submissive children of the Almighty have been made so as the result of protracted woes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: he were: Heb 1:5, Heb 1:8, Heb 3:6
yet: Heb 10:5-9; Isa 50:5, Isa 50:6; Mat 3:15; Joh 4:34, Joh 6:38, Joh 15:10; Phi 2:8
Geneva 1599
5:8 Though he were a Son, yet (i) learned he obedience by the things which he suffered;
(i) He learned in deed what it is to have a Father, whom a man must obey.
John Gill
5:8 Though he were a Son,.... The Son of God, as the Vulgate Latin version reads; not by creation, nor by adoption, nor by office, but by nature, being the only begotten of the Father, having the same nature and perfections with him:
yet learned he obedience; not to his parents, or civil magistrates, though that is true; nor merely to the precepts of the law, which he did; but unto death: through sufferings he became obedient to death, even the death of the cross: and this he learnt; not that he was ignorant of the nature of it; nor was he destitute of an obedient disposition to it; but the meaning is, he had an experience of it, and effected it; and which was voluntary, and done in our room and stead; and is the rule and the measure of our righteousness before God: and this he learned,
by the things which he suffered; from men, from devils, and from the justice of God. Christ's sonship did not exempt him from obedience and sufferings; this shows the dignity of Christ's person, that he is the Son of God, not as Mediator, for as such he is a servant; and it would be no wonder that he should learn obedience as a servant; and this shows also the great humility and condescension of Christ in obeying and suffering for us; though so great a person; and likewise the vile nature of sin, and the strictness of divine justice: and we may learn from hence, not to expect to be exempted from sufferings on account of sonship; nor to conclude we are not sons, because we suffer; and that afflictions are instructive, and by them experience is learned.
John Wesley
5:8 Though he were a Son - This is interposed. lest any should be offended at all these instances of human weakness. In the garden, how frequently did he call God his Father! Mt 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.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Phil 2:6-8, "equal with God, but . . . took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.
5:95:9: Եւ իբրեւ կատարեցաւ՝ եղեւ ամենայն հնազանդելոց իւրոց պատճառք փրկութեանն յաւիտենից[4716]. [4716] Ոմանք. Ամենայն հնազանդելոցն... փրկութեան յաւի՛՛։
9: и, совершившись, сделался для всех послушных Ему виновником спасения вечного,
9 Երբ կատարեալ եղաւ, բոլոր իրեն հնազանդողներուն յաւիտենական փրկութեան պատճառ եղաւ
եւ իբրեւ կատարեցաւ, եղեւ ամենայն հնազանդելոց իւրոց պատճառք փրկութեանն յաւիտենից:

5:9: Եւ իբրեւ կատարեցաւ՝ եղեւ ամենայն հնազանդելոց իւրոց պատճառք փրկութեանն յաւիտենից[4716].
[4716] Ոմանք. Ամենայն հնազանդելոցն... փրկութեան յաւի՛՛։
9: и, совершившись, сделался для всех послушных Ему виновником спасения вечного,
9 Երբ կատարեալ եղաւ, բոլոր իրեն հնազանդողներուն յաւիտենական փրկութեան պատճառ եղաւ
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5:99 եւ կատարեալ դառնալով՝ բոլոր իրեն հնազանդուողներին յաւիտենական փրկութեան պատճառ դարձաւ
5:9  καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῶ αἴτιος σωτηρίας αἰωνίου,
5:9. καὶ (and) τελειωθεὶς (having-been-en-finish-belonged) ἐγένετο ( it-had-became ) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ὑπακούουσιν ( unto-hearing-under ) αὐτῷ (unto-it) αἴτιος (appeal-belonged) σωτηρίας ( of-a-savioring-unto ) αἰωνίου , ( of-aged-belonged ,"
5:9. et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternaeAnd being consummated, he became, to all that obey him, the cause of eternal salvation:
9. and having been made perfect, he became unto all them that obey him the author of eternal salvation;
And being made perfect, he became the author of eternal salvation unto all them that obey him:

9 եւ կատարեալ դառնալով՝ բոլոր իրեն հնազանդուողներին յաւիտենական փրկութեան պատճառ դարձաւ
5:9  καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῶ αἴτιος σωτηρίας αἰωνίου,
5:9. et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae
And being consummated, he became, to all that obey him, the cause of eternal salvation:
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Adam Clarke: Commentary on the Bible - 1831
5:9: And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one's labor, and enjoyed the fruits of it. Heb 12:23 : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross.
"In this verse," says Dr. Macknight, "three things are clearly stated:
1. That obedience to Christ is equally necessary to salvation with believing on him.
2. That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3.
3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him."
He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.
Albert Barnes: Notes on the Bible - 1834
5:9: And being made perfect - That is, being made a "complete" Saviour - a Saviour suited in all respects to redeem people. Sufferings were necessary to the "completeness" or the "finish" of his character as a Saviour, not to his moral perfection, for he was always without sin; see this explained in the notes on Heb 2:10.
He became the author - That is, he was the procuring cause (αἴτιος aitios) of salvation. It is to be traced wholly to his sufferings and death; see the note, Heb 2:10. "Unto all them that obey him." It is not to save those who live in sin. Only those who "obey" him have any evidence that they will be saved; see the note, Joh 14:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: being: Heb 2:10, Heb 11:40; Dan 9:24; Luk 13:32; Joh 19:30 *Gr.
he became: Heb 12:2; Psa 68:18-20; Isa 45:22, Isa 49:6; Act 3:15 *marg. Act 4:12
eternal: Heb 2:3, Heb 9:12, Heb 9:15; Psa 45:17, Psa 51:6, Psa 51:8; Th2 2:16; Ti2 2:10; Jo1 5:20; Jde 1:21
unto: Heb 11:8; Isa 50:10, Isa 55:3; Zac 6:15; Mat 7:24-27, Mat 17:5; Act 5:32; Rom 1:5; Rom 2:8, Rom 6:17, Rom 10:16, Rom 15:18; Co2 10:5; Th2 1:8; Pe1 1:22
Geneva 1599
5:9 (5) And being made (k) perfect, he became the author of eternal salvation unto all them that obey him;
(5) The other part of the first comparison: Christ was consecrated by God the Father as the author of our salvation, and an High Priest for ever, and therefore he is a man, though nonetheless he is far above all men.
(k) See (Heb 2:10).
John Gill
5:9 And being made perfect,.... In his obedience, through sufferings; having completed his obedience, gone through his sufferings, and finished his sacrifice, and being perfectly glorified in heaven:
he became the author of eternal salvation unto all them that obey him; the salvation Christ is the author of is "eternal"; it was resolved upon from eternity, and contrived in it; it was secured in the everlasting covenant, in which not only a Saviour was provided, but blessings both of grace and glory: and it is to eternity; and stands distinguished from a temporal salvation, and is opposed to eternal damnation; it is the salvation of the soul, which is immortal; and it takes in both grace and glory, which are of a durable nature; and the continuance of it is owing to the abiding and lasting virtue of Christ's person, blood, and righteousness: and Christ is the cause or author of this salvation, by his obedience and sufferings; by obeying the precept, and bearing the penalty of the law; by the price of his blood, and by the power of his arm; by his death and by his life; by his sacrifice on the cross, and by his intercession in heaven; by bestowing grace here, and glory hereafter: this shows that salvation is done, and that Christ is the sole author of it, and that all the glory of it should be given to him; and those to whom he is the author of salvation, are such as hearken to the voice of his Gospel, and obey hin in his ordinances. Christ is not the author of salvation to all men; all men do not obey him; all those whom Christ saves, he brings them to an obedience to himself; for his obedience for them does not exempt them from obedience to him, though their obedience is no cause of their salvation; Christ himself is the alone author of that.
John Wesley
5:9 And being perfected - By sufferings, Heb 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.
Robert Jamieson, A. R. Fausset and David Brown
5:9 made perfect--completed, brought to His goal of learning and suffering through death (Heb 2:10) [ALFORD], namely, at His glorious resurrection and ascension.
author--Greek, "cause."
eternal salvation--obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Is 45:17).
unto all . . . that obey him--As Christ obeyed the Father, so must we obey Him by faith.
5:105:10: եւ անուանեցա՛ւ յԱստուծոյ քահանայապետ յաւիտենի՛ց ըստ կարգին Մելքիսեդեկի։
10: быв наречен от Бога Первосвященником по чину Мелхиседека.
10 Ու Աստուծմէ կոչուեցաւ Քահանայապետ Մելքիսեդեկի կարգին պէս։
եւ անուանեցաւ յԱստուծոյ քահանայապետ [19]յաւիտենից ըստ կարգին Մելքիսեդեկի:

5:10: եւ անուանեցա՛ւ յԱստուծոյ քահանայապետ յաւիտենի՛ց ըստ կարգին Մելքիսեդեկի։
10: быв наречен от Бога Первосвященником по чину Мелхиседека.
10 Ու Աստուծմէ կոչուեցաւ Քահանայապետ Մելքիսեդեկի կարգին պէս։
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5:1010 եւ Աստծուց անուանուեց յաւիտեանների Քահանայապետ, ըստ Մելքիսեդեկի կարգի:
5:10  προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν μελχισέδεκ.
5:10. προσαγορευθεὶς (having-been-gathered-toward-of) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἀρχιερεὺς (a-first-sacreder-of) κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Μελχισεδέκ . ( of-a-Melchisedek )
5:10. appellatus a Deo pontifex iuxta ordinem MelchisedechCalled by God a high priest, according to the order of Melchisedech.
10. named of God a high priest after the order of Melchizedek.
Called of God an high priest after the order of Melchisedec:

10 եւ Աստծուց անուանուեց յաւիտեանների Քահանայապետ, ըստ Մելքիսեդեկի կարգի:
5:10  προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν μελχισέδεκ.
5:10. appellatus a Deo pontifex iuxta ordinem Melchisedech
Called by God a high priest, according to the order of Melchisedech.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
10 Called of God a high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Here the apostle returns to what he had in v. 6 cited out of Ps. cx., concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,

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

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

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

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

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

IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (v. 12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa. xxviii. 10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, v. 14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion--milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.
Adam Clarke: Commentary on the Bible - 1831
5:10: Called of God a high priest - Προσαγορευθεις· Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find προσαγορευει, which he translates ασπαζεται· hence we learn that one meaning of this word is to salute; as when a man was constituted or anointed king, those who accosted him would say, Hail king! On this verse Dr. Macknight has the following note, with the insertion of which the reader will not be displeased: "As our Lord, in his conversation with the Pharisees, recorded Mat 22:43, spake of it as a thing certain of itself, and universally known and acknowledged by the Jews, that David wrote the 110th Psalm by inspiration, concerning the Christ or Messiah; the apostle was well founded in applying the whole of that Psalm to Jesus. Wherefore, having quoted the fourth verse, Thou art a priest for ever after the order of Melchisedec, as directed to Messiah, David's Lord, he justly termed that speech of the Deity a salutation of Jesus, according to the true import of the word προσαγορευθεις, which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains προσαγορευομαι by ασπαζομαι. Now, that the deep meaning of this salutation may be understood, I observe, First, that, by the testimony of the inspired writers, Jesus sat down at the right hand of God when he returned to heaven, after having finished his ministry upon earth; Mar 16:19; Act 7:56; Heb 1:3; Heb 8:1; Pe1 3:22. Not, however, immediately, but after that he had offered the sacrifice of himself in heaven, by presenting his crucified body before the presence of God; Heb 1:3; Heb 10:10. Secondly, I observe, that God's saluting Messiah a priest after the order of Melchisedec, being mentioned in the psalm after God is said to have invited him to sit at his right hand, it is reasonable to think the salutation was given him after he had offered the sacrifice of himself; and had taken his seat at God's right hand. Considered in this order, the salutation of Jesus, as a priest after the order of Melchisedec, was a public declaration on the part of God that he accepted the sacrifice of himself, which Jesus then offered, as a sufficient atonement for the sin of the world, and approved of the whole of his ministrations on earth, and confirmed all the effects of that meritorious sacrifice, And whereas we are informed in the psalm that, after God had invited his Son, in the human nature; to sit at his right hand as Governor of the world, and foretold the blessed fruits of his government, he published the oath by which he made him a Priest for ever, before he sent him into the world to accomplish the salvation of mankind; and declared that he would never repent of that oath: The Lord hath sworn, and will not repent; Thou art a Priest for ever after the similitude of Melchisedec. It was, in effect, a solemn publication of the method in which God would pardon sinners; and a promise that the effects of his Son's government as a King, and of his ministrations as a Priest, should be eternal; see Heb 6:20. Moreover, as this solemn declaration of the dignity of the Son of God, as a King and a Priest for ever in the human nature, was made in the hearing of the angelical hosts, it was designed for this instruction, that they might understand their subordination to God's Son, and pay him that homage that is due to him as Governor of the world, and as Savior of the human race; Phi 2:9, Phi 2:10; Heb 1:6. The above explanation of the import of God's saluting Jesus a Priest for ever, is founded on the apostle's reasonings in the seventh and following chapters, where he enters into the deep meaning of the oath by which that salutation was conferred."
Albert Barnes: Notes on the Bible - 1834
5:10: Called of God - Addressed by him, or greeted by him. The word used here does not mean that he was "appointed" by God, or "called" to the office, in the sense in which we often use the word, but simply that he was "addressed" as such, to wit, in Psa 110:1-7;
An high priest - In the Septuagint Psa 110:4, and in Heb 5:6, above, it is rendered "priest" - ἱερεύς hiereus - but the Hebrew word - כהן kohē n - is often used to denote the high priest, and may mean either; see Septuagint in Lev 4:3. Whether the word "priest," or "high priest," be used here, does not affect the argument of the apostle. "After the order of Melchizedek." see the notes at Heb 5:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: Heb 5:5, Heb 5:6, Heb 6:20
John Gill
5:10 Called of God an high priest, after the order of Melchisedec. , according to what is said of him, Ps 110:4 there is a resemblance between Melchizedek and Christ; many things that are said of the one, agree with the other: there is a likeness in Melchizedek to Christ; in his person, and what is said of him, that he was without father and mother; and in his office as a priest, and in the manner of his instalment into it; and in the antiquity, dignity, and perpetuity of it: and this is repeated for the further confirmation of Christ's priesthood, and is a conclusion of the truth of it from sufficient evidence: this does not so much design the constitution of Christ as priest, nor the call of him to that office, as the denomination or surnaming of him a priest of Melchizedek's order, because of the agreement between them; and contains a reason of Christ's being the author of eternal salvation, because he is a priest for ever; and prevents any objections against Christ's priesthood, and opens a way to discourse more largely concerning it.
John Wesley
5:10 Called - The Greek word here properly signifies surnamed. His name is, "the Son of God." The Holy Ghost seems to have concealed who Melchisedec was, on purpose that he might be the more eminent type of Christ. This only we know, - that he was a priest, and king of Salem, or Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (Heb 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.
5:115:11: Վասն որոյ՝ բազում են մեզ բա՛նք, եւ դժուարապատում ՚ի մեկնել. քանզի խօթամի՛տք եղերուք լսելեօք.
11: О сем надлежало бы нам говорить много; но трудно истолковать, потому что вы сделались неспособны слушать.
11 Որուն վրայով շատ ըսելիք ունինք, որ դժուար է մեկնել, վասն զի ձեր լսելիքները բթացած են.
Վասն որոյ բազումք են մեզ բանք, եւ դժուարապատում ի մեկնել, քանզի խօթամիտք եղերուք լսելեօք:

5:11: Վասն որոյ՝ բազում են մեզ բա՛նք, եւ դժուարապատում ՚ի մեկնել. քանզի խօթամի՛տք եղերուք լսելեօք.
11: О сем надлежало бы нам говорить много; но трудно истолковать, потому что вы сделались неспособны слушать.
11 Որուն վրայով շատ ըսելիք ունինք, որ դժուար է մեկնել, վասն զի ձեր լսելիքները բթացած են.
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5:1111 Այս մասին մենք շատ խօսք ունենք ասելու, բայց դրանք դժուար է բացատրել, քանզի թուլամիտ եղաք հասկանալու մէջ:
5:11  περὶ οὖ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς.
5:11. Περὶ (Beside) οὗ (of-which) πολὺς (much) ἡμῖν (unto-us) ὁ (the-one) λόγος (a-forthee) καὶ (and) δυσερμήνευτος (onerously-explained) λέγειν, (to-forth,"ἐπεὶ (upon-if) νωθροὶ ( en-sluggished ) γεγόνατε (ye-hath-had-come-to-become) ταῖς (unto-the-ones) ἀκοαῖς: (unto-hearings)
5:11. de quo grandis nobis sermo et ininterpretabilis ad dicendum quoniam inbecilles facti estis ad audiendumOf whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
11. Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing.
Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing:

11 Այս մասին մենք շատ խօսք ունենք ասելու, բայց դրանք դժուար է բացատրել, քանզի թուլամիտ եղաք հասկանալու մէջ:
5:11  περὶ οὖ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς.
5:11. de quo grandis nobis sermo et ininterpretabilis ad dicendum quoniam inbecilles facti estis ad audiendum
Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: Апостол затрудняется слишком глубоко касаться затронутого им важного вопроса, ссылаясь на недостаточную подготовленность слушателей, требующих "молока, а не твердой пищи", т.е. более начального учения (ср. 1Кор.3:2; 1Пет. 2:2). Впрочем, далее (VI:9: ст.) он оговаривается, что не все его читатели таковы, и потому увещевает их стремиться быть совершенными, в особенности же не отступать от уже достигнутого совершенства. И те, которых он сейчас называет неспособными слушать (11: ст.), сделались таковыми вопреки более естественному ожиданию видеть их более совершенными (12: ст.). Все же апостол начинает далее вести их к этому совершенству познания учения Христова (VI гл.).
Adam Clarke: Commentary on the Bible - 1831
5:11: Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied:
1. To Melchisedec;
2. To Christ;
3. To the endless priesthood.
Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend.
Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood.
Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.
Albert Barnes: Notes on the Bible - 1834
5:11: Of whom we have many things to say - There are many things which seem strange in regard to him; many things which are hard to be understood. Paul knew that what be had to say of this man as a type of the Redeemer would excite wonder, and that many might be disposed to call it in question. He knew that in order to be understood, what he was about to say required a familiar acquaintance with the Scriptures, and a strong and elevated faith. A young convert; one who had just commenced the Christian life, could hardly expect to be able to understand it. The same thing is true now. One of the first questions which a young convert often asks, is, Who was Melchizedek? And one of the things which most uniformly perplex those who begin to study the Bible, is, the statement which is made about this remarkable man.
Hard to be uttered - Rather, hard to be "interpreted," or "explained." So the Greek word means.
Seeing ye are dull of hearing - That is, when they ought to have been acquainted with the higher truths of religion, they had shown that they received them slowly, and were dull of apprehension. On what particular "fact" Paul grounded this charge respecting them is unknown; nor could we know, unless we were better acquainted with the persons to whom he wrote, and their circumstances, than we now are. But he had doubtless in his eye some fact which showed that they were slow to understand the great principles of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: we: Kg1 10:1; Joh 6:6, Joh 16:12; Pe2 3:16
dull: Isa 6:10; Mat 13:15; Mar 8:17, Mar 8:18, Mar 8:21; Luk 24:25; Act 28:27
Geneva 1599
5:11 (6) Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
(6) A digression until he comes to the beginning of the seventh chapter; (Hebrews 5:11-6:20): in which he partly holds the Hebrews in the diligent consideration of those things which he has said, and partly prepares them for the understanding of those things of which he will speak.
John Gill
5:11 Of whom we have many things to say,.... Either of Melchizedek, or of Christ, or of his priesthood or of all of these; since the apostle does largely treat of them in the following chapters: he says many things concerning Melchizedek in the seventh chapter, and many things of Christ, and his priesthood, in those that follow; Christ is a large and inexhaustible subject in the Gospel ministry, and what a Gospel minister delights to dwell on; and it is a fund and stock from whence he is furnished with things of the greatest usefulness, and of the utmost importance:
and hard to be uttered; as were many things respecting Melchizedek, mentioned in Heb 7:3 and also concerning Christ, and his priesthood: abstruse and difficult things are to be looked into, considered, searched after, and insisted on: the whole Scripture is profitable, and the whole counsel of God is to be declared, and things hard to be explained should be attempted; this is the way to an increase of light and knowledge; though it becomes ministers to consult their own abilities, and the capacity of their hearers, that they do not go beyond them:
seeing ye are dull of hearing; this dulness of hearing is thought by some to arise from their afflictions; or from their attachment to the law of Moses; or rather from their sluggishness, indocility, and want of industry; and often times this arises from pride and prejudice, and irreverence of the word of God; and frequently from the deceitfulness of riches, and the cares of this life.
John Wesley
5:11 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.
Robert Jamieson, A. R. Fausset and David Brown
5:11 Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At Heb 6:20 he resumes the comparison of Christ to Melchisedec.
hard to be uttered--rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (Heb 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them.
ye are--Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT JERUSALEM were dull in spiritual things, and legal in spirit, appears from Acts 21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on Heb 5:12, on "for the time").
5:125:12: փոխանակ զի պա՛րտ էր ձեզ լինել վարդապե՛տս վասն ժամանակին. դարձեա՛լ պիտո՛յ է ձեզ ուսանել՝ թէ զի՞նչ են նշանագի՛րք սկզբան բանիցն Աստուծոյ. եւ եղերուք կարօ՛տք կաթին, եւ ո՛չ հաստատուն կերակրոյ[4717]։ [4717] Օրինակ մի. Եւ արդ՝ կամիմ զձեզ ուսուցանել, եթէ զինչ... իսկզբան բանիցն Աստուծոյ։
12: Ибо, [судя] по времени, вам надлежало быть учителями; но вас снова нужно учить первым началам слова Божия, и для вас нужно молоко, а не твердая пища.
12 Վասն զի թէպէտ պէտք էր որ մինչեւ հիմա ուսուցիչ ըլլայիք ու ժամանակին նայելով սորվեցնէիք, բայց դուք ալ պէտք է սորվիք թէ՝ որո՞նք են Աստուծոյ պատգամներուն առաջին սկզբունքները։ Դուք կաթի կը կարօտիք, ո՛չ թէ հաստատուն կերակուրի։
փոխանակ զի պարտ էր ձեզ լինել վարդապետս վասն ժամանակին, դարձեալ պիտոյ է ձեզ ուսանել թէ զինչ են նշանագիրք սկզբան բանիցն Աստուծոյ. եւ եղերուք կարօտք կաթին, եւ ոչ հաստատուն կերակրոյ:

5:12: փոխանակ զի պա՛րտ էր ձեզ լինել վարդապե՛տս վասն ժամանակին. դարձեա՛լ պիտո՛յ է ձեզ ուսանել՝ թէ զի՞նչ են նշանագի՛րք սկզբան բանիցն Աստուծոյ. եւ եղերուք կարօ՛տք կաթին, եւ ո՛չ հաստատուն կերակրոյ[4717]։
[4717] Օրինակ մի. Եւ արդ՝ կամիմ զձեզ ուսուցանել, եթէ զինչ... իսկզբան բանիցն Աստուծոյ։
12: Ибо, [судя] по времени, вам надлежало быть учителями; но вас снова нужно учить первым началам слова Божия, и для вас нужно молоко, а не твердая пища.
12 Վասն զի թէպէտ պէտք էր որ մինչեւ հիմա ուսուցիչ ըլլայիք ու ժամանակին նայելով սորվեցնէիք, բայց դուք ալ պէտք է սորվիք թէ՝ որո՞նք են Աստուծոյ պատգամներուն առաջին սկզբունքները։ Դուք կաթի կը կարօտիք, ո՛չ թէ հաստատուն կերակուրի։
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5:1212 Հակառակ այն բանի, որ դուք ժամանակի ընթացքում ուսուցիչներ պէտք է լինէիք, բայց ահա հարկաւոր է, որ դուք սովորէք, թէ ի՛նչ են Աստծու պատգամի նախատարրերը. եւ դուք կաթի կարիք ունէք եւ ոչ թէ պինդ կերակրի.
5:12  καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, [καὶ] οὐ στερεᾶς τροφῆς.
5:12. καὶ (and) γὰρ (therefore) ὀφείλοντες ( debting ) εἶναι (to-be) διδάσκαλοι (teaching-speakers) διὰ (through) τὸν (to-the-one) χρόνον, (to-an-interim,"πάλιν (unto-furthered) χρείαν (to-an-affording-of) ἔχετε (ye-hold) τοῦ (of-the-one) διδάσκειν (to-teach) ὑμᾶς (to-ye) τινὰ (to-a-one) τὰ (to-the-ones) στοιχεῖα (to-processionlets-of) τῆς (of-the-one) ἀρχῆς (of-a-firsting) τῶν (of-the-ones) λογίων (of-fortheelets) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) γεγόνατε (ye-hath-had-come-to-become) χρείαν (to-an-affording-of) ἔχοντες ( holding ) γάλακτος, (of-a-milk,"οὐ (not) στερεᾶς (of-formationed) τροφῆς. (of-a-nourishing)
5:12. etenim cum deberetis magistri esse propter tempus rursum indigetis ut vos doceamini quae sint elementa exordii sermonum Dei et facti estis quibus lacte opus sit non solido ciboFor whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
12. For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food.
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:

12 Հակառակ այն բանի, որ դուք ժամանակի ընթացքում ուսուցիչներ պէտք է լինէիք, բայց ահա հարկաւոր է, որ դուք սովորէք, թէ ի՛նչ են Աստծու պատգամի նախատարրերը. եւ դուք կաթի կարիք ունէք եւ ոչ թէ պինդ կերակրի.
5:12  καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, [καὶ] οὐ στερεᾶς τροφῆς.
5:12. etenim cum deberetis magistri esse propter tempus rursum indigetis ut vos doceamini quae sint elementa exordii sermonum Dei et facti estis quibus lacte opus sit non solido cibo
For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: 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 - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second time (παλιν) certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in Psa 110:1-7 :, and in Isa 53:1-12 : By the oracles of God the writings of the Old Testament, are undoubtedly meant.
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 στερεα τροφη, solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called al Bordah, written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter mim, the first letter in Mohammed's name, we meet with a couplet that contains a similar sentiment to that of the apostle: -
"The soul is like to a young infant, which, if permitted, will grow up to manhood in the love of sucking; but if thou take it from the breast it will feel itself weaned."
Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists,
1. In the conformity that is between bodily food and the Gospel as preached.
2. In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds:
1. milk;
2. strong or solid meat; and those who feed on these are reduced to two sorts:
1. children;
2. men of ripe age. Both of which are applied to hearers of the Gospel.
1. Some there are who are νηπιοι, babes or infants, and some are τελειοι, perfect or full grown.
2. These babes are described by a double properly:
1. They are dull of hearing;
2. They are unskilful in the word of righteousness.
In opposition to this, those who are spiritually adult are,
1. They who are capable of instruction.
2. Such as have their senses exercised to discern both good and evil.
3. The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γαλα, milk; to the others, στεοεα τροφη, strong meat. All these are compromised in the following scheme: -
The hearers of the Gospel Are,
I. Νηπιοι· Babes or Infants II. Τελειοι· Perfect or Adult Who are Who are 1. Νωθροι ταις ακοαις· Dull of hearing 1. Φρονιμοι· Wise and prudent. 2. Απειροι λογου δικαιοσυνης· Inexperienced in the doctrine of righteousness. 2. Τα αισθητηρια γεγυμνασμενα εχοντες· And have their senses properly exercised. These have need These have need Γαλακτος· Of milk. Στερεας τροφης· Of solid food.
But all these are to derive their nourishment or spiritual instruction εκ των λογιων του Θεου, from the oracles of God. The word oracle, by which we translate the λογιον of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament.
1. It signifies the Law received from God by Moses, Act 7:38.
2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Rom 3:2, and in the text under consideration.
3. It signifies Divine revelation in general, because all delivered immediately from God, Th1 2:13; Pe1 4:11. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God.
Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton.
What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy.
Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.
Albert Barnes: Notes on the Bible - 1834
5:12: For when for the time - Considering the time which has elapsed since you were converted. You have been Christians long enough to he expected to understand such doctrines. This verse proves that those to whom he wrote were not recent converts.
Ye ought to be teachers - You ought to be able to instruct others. He does not mean to say, evidently, that they ought all to become public teachers, or preachers of the gospel, but that they ought to be able to explain to others the truths of the Christian religion. As parents they ought to be able to explain them to their children; as neighbors, to their neighbors; or as friends, to those who were inquiring the way to life.
Ye have need - That is, probably, the mass of them had need. As a people, or a church, they had shown that they were ignorant of some of the very elements of the gospel.
Again - This shows that they "had been" taught on some former occasion what were the first principles of religion, but they had not followed, up the teaching as they ought to have done.
The first principles - The very elements; the rudiments; the first lessons - such as children learn before they advance to higher studies. See the word used here explained in the notes on Gal 4:3, under the word "elements." The Greek word is the same.
Of the oracles of God - Of the Scriptures, or what God has spoken; see the notes on Rom 3:2. The phrase here may refer to the writings of the Old Testament, and particularly to those parts which relate to the Messiah; or it may include all that God had at that time Rev_ealed in whatever way it was preserved; in Pe1 4:11, it is used with reference to the Christian religion, and to the doctrines which God had Rev_ealed in the gospel. In the passage before us, it may mean" the divine oracles or communications," in whatever way they had been made known. They had shown that they were ignorant of the very rudiments of the divine teaching.
And are become such - There is more meant in this phrase than that they simply "were" such persons. The word rendered "are become" - γίνομαι ginomai - sometimes implies "a change of state," or a passing from one state to another - well expressed by the phrase "are become;" see Mat 5:45; Mat 4:3; Mat 13:32; Mat 6:16; Mat 10:25; Mar 1:17; Rom 7:3-4. The idea here is, that they had passed from the hopeful condition in which they were when they showed that they had an acquaintance with the great principles of the gospel, and that they had become such as to need again the most simple form of instruction. This agrees well with the general strain of the Epistle, which is to preserve them from the danger of apostasy. They were verging toward it, and had come to that state where if they were recovered it must be by being again taught the elements of religion.
Have need of milk - Like little children. You can bear only the most simple nourishment. The meaning is, that they were incapable of receiving the higher doctrines of the gospel as much as little children are incapable of digesting solid food. They were in fact in a state of spiritual infancy.
And not of strong meat - Greek. "Strong food." The word "meat" with us is used now to denote only animal food. Formerly it meant food in general. The Greek word here means "nourishment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: for the: Mat 17:17; Mar 9:19
teachers: Ezr 7:10; Psa 34:11; Co1 14:19; Col 3:16; Tit 2:3, Tit 2:4
teach: Isa 28:9, Isa 28:10, Isa 28:13; Phi 3:1
the first: Heb 6:1
the oracles: Sa2 16:23; Act 7:38; Rom 3:2; Pe1 4:11
as have: Heb 5:13; Isa 55:1; Co1 3:1-3; Pe1 2:2
Geneva 1599
5:12 (7) For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
(7) An example of an apostolic exhortation.
John Gill
5:12 For when for the time ye ought to be teachers,.... These Hebrews had had great advantages; they were not only descended from Abraham, and had the law of Moses, and the writings of the Old Testament, but some of them had enjoyed the ministry of Christ, and however of his apostles; and it was now about thirty years from the day of Pentecost, in which the gifts of the Holy Ghost were bestowed in such an extraordinary manner, and a large number were converted, and a church state settled among them; and therefore considering the length of time, the opportunities and advantages they had enjoyed, it might have been expected, and indeed it is what should have been, that they would have been teachers of others, some in a private, and some in a public way: from whence it may be observed, that to have time for learning, and yet make no proficiency, is an aggravation of dulness; moreover, that men ought to be hearers, and make some good proficiency in hearing, before they are fit to be teachers of others; also, that persons are not only to hear for their own edification, but for the instruction of others, though all hearers are not designed for public teachers; for to be teachers of others, requires a considerable share of knowledge: to which may be added, that the churches of Christ are the proper seminaries of Gospel ministers. But this was so far from being the case of these Hebrews, that the apostle says of them,
ye have need that one teach on again which be the first principles of the oracles of God; by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible; and by the "first principles" of them are intended, either the first promises in them, concerning the Messiah; or the institutions, rites, and ceremonies of the law, which are sometimes called elements, Gal 4:3 where the same word is used as here; and which were the alphabet and rudiments of the Gospel to the Jews: or else the apostle designs the plain doctrines of the Gospel, which were at first preached unto them, in which they needed to be again instructed, as they were at first; so that instead of going forward, they had rather gone back:
and are become such as have need of milk; of the types, shadows, and figures of the law, which were suited to the infant state of the church, who by sensible objects were directed to the view of Gospel grace; or of the plain and easier parts of the Gospel, comparable to milk for their purity, sweetness, nourishing nature, and being easy of digestion:
and not of strong meat: such as the deep things of God, the mysteries of the Gospel; those which are more hard to he understood, received, and digested; such as the doctrines of the Trinity, of God's everlasting love, of eternal election and reprobation, of the person of Christ, the abrogation of the law, &c.
John Wesley
5:12 Ye have need that one teach you again which are the first principles of religion. Accordingly these are enumerated in Heb 6:1. And have need of milk - The first and plainest doctrines.
Robert Jamieson, A. R. Fausset and David Brown
5:12 for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.
of the oracles of God--namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.
are become--through indolence.
milk . . . not . . . strong meat--"Milk" refers to such fundamental first principles as he enumerates in Heb 6:1-2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [LIMBORCH].
5:135:13: Զի ամենայն որ կաթնկե՛ր է՝ տգէտ է բանին արդարութեան, քանզի տղա՛յ է[4718]։ [4718] Ոմանք. Զի տղայ է։
13: Всякий, питаемый молоком, несведущ в слове правды, потому что он младенец;
13 Քանզի այն որ կաթնկեր է՝ արդարութեան խօսքին անհմուտ է, որովհետեւ տղայ է։
Զի ամենայն որ կաթնկեր է` տգէտ է բանին արդարութեան, քանզի տղայ է:

5:13: Զի ամենայն որ կաթնկե՛ր է՝ տգէտ է բանին արդարութեան, քանզի տղա՛յ է[4718]։
[4718] Ոմանք. Զի տղայ է։
13: Всякий, питаемый молоком, несведущ в слове правды, потому что он младенец;
13 Քանզի այն որ կաթնկեր է՝ արդարութեան խօսքին անհմուտ է, որովհետեւ տղայ է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313 քանի որ, ով կաթնակեր է, անգիտակ է արդարութեան խօսքին, քանզի երեխայ է.
5:13  πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν·
5:13. πᾶς (All) γὰρ (therefore) ὁ (the-one) μετέχων (holding-with) γάλακτος (of-a-milk) ἄπειρος (un-pierced) λόγου (of-a-forthee) δικαιοσύνης, (of-a-course-belongedness,"νήπιος (non-word-belonged) γάρ (therefore) ἐστιν: (it-be)
5:13. omnis enim qui lactis est particeps expers est sermonis iustitiae parvulus enim estFor every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
13. For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe.
For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe:

13 քանի որ, ով կաթնակեր է, անգիտակ է արդարութեան խօսքին, քանզի երեխայ է.
5:13  πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν·
5:13. omnis enim qui lactis est particeps expers est sermonis iustitiae parvulus enim est
For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: 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 - Αογος δικαιοσυνης· The doctrine of justification. I believe this to be the apostle's meaning. He that uses milk - rests in the ceremonies and observances of the law, is unskilful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.
Albert Barnes: Notes on the Bible - 1834
5:13: For every one that useth milk - Referring to the food of children. The apostle has in view here those Christians who resemble children in this respect, that they are not capable of receiving the stronger food adapted to those of mature age.
Is unskilful - Inexperienced; who has not skill to perform anything. The word is properly applied to one who has not experience or skill, or who is ignorant. Here it does not mean that they were not true Christians - but that they had not the experience or skill requisite to enable them to understand the higher mysteries of the Christian religion.
In the word of righteousness - The doctrine respecting the way in which men become righteous, or the way of salvation by the Redeemer; see the notes on Rom 1:17.
For He is a babe - That is, in religious matters. He understands the great system only as a child may. It is common to speak of "babes in knowledge," as denoting a state of ignorance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: is unskilful: Gr. hath no experience
the word: Psa 119:123; Rom 1:17, Rom 1:18, Rom 10:5, Rom 10:6; Co2 3:9; Ti2 3:16
he: Isa 28:9; Mat 11:25; Mar 10:15; Rom 2:20; Co1 13:11, Co1 14:20; Eph 4:14; Pe1 2:2
Geneva 1599
5:13 For every one that useth milk [is] unskilful in the (l) word of righteousness: for he is a babe.
(l) In the word that teaches righteousness.
John Gill
5:13 For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel:
is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousness; and of revealing the righteousness of Christ unto him; and of working faith in him to lay hold upon it; and of discovering the agreement there is between the righteousness of Christ, and the justice of God; and of teaching men to live soberly, righteously, and godly: and such are unskilful in it, who either have no knowledge of the doctrine of justification; of the matter of it, Christ's righteousness; of the form of it, by imputation; and of the date of it, before faith: or have a very confused notion of it, joining their own works with Christ's righteousness, for justification, as many judaizing professors did; or who, if they have a notional knowledge of it, have no practical concern in it; do not believe with the heart unto righteousness; have not the experience, sweetness, and power of this doctrine upon them; and do not live lives agreeable to it:
for he is a babe. This word is used sometimes by way of commendation, and is expressive of some good characters of the saints; such as harmlessness and inoffensiveness, humility, and meekness, a desire after the sincere milk of the word, freedom from rancour and malice, hypocrisy and guile; but here it is used by way of reproach, and denotes levity and inconstancy, ignorance and non-proficiency, want of digestion of strong meat, and incapacity to take care of themselves, as standing in need of tutors and governors.
John Wesley
5:13 Every one that useth milk - That neither desires, nor can digest, anything else: otherwise strong men use milk; but not milk chiefly, and much less that only. 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.
Robert Jamieson, A. R. Fausset and David Brown
5:13 useth--Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
the word of righteousness--the Gospel wherein "the righteousness of God is revealed from faith to faith" (Rom 1:17), and which is called "the ministration of righteousness" (2Cor 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare Mt 3:15).
5:145:14: Այլ կատարելո՛ցն է հաստատուն կերակուր. որոց՝ վասն ՚ի չափսն հասանելոյ, ճաշակելիքն կի՛րթ են ընտրութեան բարւոյ եւ չարի[4719]։[4719] Ոմանք. Կերակուրն... բարւոյն եւ չարի։ Օրինակ մի. Կրթեն ընտրութեան։
14: твердая же пища свойственна совершенным, у которых чувства навыком приучены к различению добра и зла.
14 Բայց հաստատուն կերակուրը չափահասներուն համար է, որոնց զգայարանքները սովորութեամբ վարժուած են բարին ու չարը զանազանել։
Այլ կատարելոցն է հաստատուն կերակուր, որոց [20]վասն ի չափսն հասանելոյ`` ճաշակելիքն կիրթ են ընտրութեան բարւոյ եւ չարի:

5:14: Այլ կատարելո՛ցն է հաստատուն կերակուր. որոց՝ վասն ՚ի չափսն հասանելոյ, ճաշակելիքն կի՛րթ են ընտրութեան բարւոյ եւ չարի[4719]։
[4719] Ոմանք. Կերակուրն... բարւոյն եւ չարի։ Օրինակ մի. Կրթեն ընտրութեան։
14: твердая же пища свойственна совершенным, у которых чувства навыком приучены к различению добра и зла.
14 Բայց հաստատուն կերակուրը չափահասներուն համար է, որոնց զգայարանքները սովորութեամբ վարժուած են բարին ու չարը զանազանել։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414 իսկ պինդ կերակուրը հասուն մարդկանց համար է, որոնց զգայարանները, քանի որ նրանք չափահաս են, վարժ են լաւը եւ վատը որոշելու մէջ:
5:14  τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
5:14. τελείων ( of-finish-belonged ) δέ (moreover) ἐστιν (it-be) ἡ (the-one) στερεὰ (formationed) τροφή, (a-nourishing,"τῶν (of-the-ones) διὰ (through) τὴν (to-the-one) ἕξιν (to-a-holding) τὰ (to-the-ones) αἰσθητήρια (to-comprehenderlets) γεγυμνασμένα ( to-having-had-come-to-be-stripped-to ) ἐχόντων ( of-holding ) πρὸς (toward) διάκρισιν (to-a-separating-through) καλοῦ (of-seemly) τε (also) καὶ (and) κακοῦ. (of-disrupted)
5:14. perfectorum autem est solidus cibus eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac maliBut strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
14. But solid food is for fullgrown men, those who by reason of use have their senses exercised to discern good and evil.
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:

14 իսկ պինդ կերակուրը հասուն մարդկանց համար է, որոնց զգայարանները, քանի որ նրանք չափահաս են, վարժ են լաւը եւ վատը որոշելու մէջ:
5:14  τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
5:14. perfectorum autem est solidus cibus eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali
But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.
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 αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?
Albert Barnes: Notes on the Bible - 1834
5:14: Strong meat - Solid food pertains to those of maturer years. So it is with the higher doctrines of Christianity. They can be understood and appreciated only by those who are advanced in Christian experience.
Of full age - Margin, "Perfect." The expression refers to those who are grown up.
Who by reason of use - Margin, Or, "an habit," or, "perfection." Coverdale and Tyndale render it, "through custom." The Greek word means "habit, practice." The meaning is, that by long use and habit they had arrived to that state in which they could appreciate the more elevated doctrines of Christianity. The reference in the use of this word is not to those who "eat food" - meaning that by long use they are able to distinguish good from bad - but it is to experienced Christians, who by long experience are able to distinguish what is useful in pretended religious instruction from what is injurious. It refers to the delicate taste which an experienced Christian has in regard to those doctrines which impart most light and consolation. Experience will thus enable one to discern what is suited to the soul of man; what elevates and purifies the affections, and what tends to draw the heart near to God.
Have their senses - The word used here means properly "the senses" - as we use the term; the seat of sensation, the smell, taste, etc. Then it means "the internal sense," the faculty of perceiving truth; and this is the idea here. The meaning is, that by long experience Christians come to be able to understand the more elevated doctrines of Christianity; they see their beauty and value, and they are able carefully and accurately to distinguish them from error; compare the notes at Joh 7:17.
To discern both good and evil - That is, in doctrine. They will appreciate and understand what is true; they will reject what is false.
Remarks
1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that great office, and who lives foRev_er: Heb 5:1. True, he was not of the tribe of Levi; he was not a descendant of Aaron; but he had a more noble elevation, and a more exalted rank. He was the Son of God, and was called to his office by special divine designation. He did not obtrude himself into the work; he did not unduly exalt himself, but he was directly called to it by the appointment of God. When, moreover, the Jewish high priests could look back on the long line of their ancestors, and trace the succession up to Aaron, it was in the power of the great High Priest; of the Christian faith to look further back still, and to be associated in the office with one of higher antiquity than Aaron, and of higher rank - one of the most remarkable men of all ancient times - he whom Abraham acknowledged as his superior, and from whom Abraham received the benediction.
2. It is not unmanly to weep; Heb 5:7. The Son of God poured out prayers and supplications with strong crying and tears. He wept at the grave of Lazarus, and he wept over Jerusalem. If the Redeemer wept, it is not unmanly to weep; and we should not be ashamed to have tears seen streaming down our cheeks. Tears are appointed by God to be the natural expression of sorrow, and often to furnish a relief to a burdened soul. We instinctively honor the man whom we see weeping when there is occasion for grief. We sympathize with him in his sorrow, and we love him the more. When we see a father who could face the cannon's mouth without shrinking, yet weeping over the open grave of a daughter, we honor him more than we could otherwise do. He shows that he has a heart that can love and feel, as well as courage that can meet danger without alarm. Washington wept when he signed the death-warrant of Major Andre; and who ever read the affecting account without feeling that his character was the more worthy of our love? There is enough in the world to make us weep. Sickness, calamity, death, are around us. They come into our dwellings, and our dearest objects of affection are taken away, and "God intends" that we shall deeply feel. Tears here will make heaven more sweet; and our sorrows on earth are intended to prepare us for the joy of that day when it shall be announced to us that" all tears shall be wiped away from every face."
3. We see the propriety of prayer in view of approaching death; Heb 5:7. The Redeemer prayed when he felt that he must die. We know, also, that we must die. True, we shall not suffer as he did. He had pangs on the cross which no other dying man ever bore. But death to us is an object of dread. The hour of death is a fearful hour. The scene when a man dies is a gloomy scene. The sunken eye, the pallid cheek, the clammy sweat, the stiffened corpse, the coffin, the shroud, the grave, are all sad and gloomy things. We know not, too, what severe pangs we may have when we die. Death may come to us in some especially fearful form; and in view of his approach in any way, we should pray. Pray, dying man, that you may be prepared for that sad hour; pray, that you may not be left to complain, and rebel, and murmur then; pray that you may lie down in calmness and peace; pray that you may be enabled to "honor God even in death."
4. It is not sinful to dread death; Heb 5:7. The Redeemer dreaded it. His human nature, though perfectly holy, shrank back from the fearful agonies of dying. The fear of death, therefore, in itself is not sinful. Christians are often troubled because they have not that calmness in the prospect of death which they suppose they ought to have, and because their nature shrinks back from the dying pang. They suppose that such feelings are inconsistent with religion, and that they who have them cannot be true Christians. But they forget their Redeemer and his sorrows; they forget the earnestness with which he pleaded that the cup might be removed. Death is in itself fearful, and it is a part of our nature to dread it, and even in the best of minds sometimes the fear of it is not wholly taken away until the hour comes, and God gives them "dying grace." There are probably two reasons why God made death so fearful to man:
(1) One is, to impress him with the importance of being prepared for it. Death is to him the entrance on an endless being, and it is an object of God to keep the attention fixed on that as a most momentous and solemn event. The ox, the lamb, the robin, the dove, have no immortal nature; no conscience; no responsibility, and no need of making preparation for death - and hence - except in a very slight degree - they seem to have no dread of dying. But not so with man. He has an undying soul. His main business here is to prepare for death and for the world beyond, and hence, by all the fear of the dying pang, and by all the horror of the grave, God would fix the attention of man on his own death as a most momentous event, and lead him to seek that hope of immortality which alone can lay the foundation for any proper removal of the fear of dying.
(2) the other reason is, to deter man from taking his own life. To keep him from this, he is made so as to start back from death. He fears it; it is to him an object of deepest dread, and even when pressed down by calamity and sadness, as a general law, he "had rather bear the ills he has, than fly to others that he knows not of." Man is the only creature in reference to whom this danger exists. There is no one of the brute creation, unless it be the scorpion, that will take its own life, and hence, they have not such a dread of dying. But we know how it is with man. Weary of life; goaded by a guilty conscience; disappointed and heart-broken, he is under strong temptation to commit the enormous crime of self-murder, and to rush uncalled to the bar of God. As one of the means of deterring from this, God has so made us that we fear to die; and thousands are kept from this enormous crime by this fear, when nothing else would save them. It is benevolence, therefore, to the world, that man is afraid to die - and in every pang of the dying struggle, and everything about death that makes us turn pale and tremble at its approach, there is in some way the manifestation of goodness to mankind.
5. We may be comforted in the prospect of death by looking to the example of the Redeemer; Heb 5:7. Much as we may fear to die, and much as we may be left to suffer then, of one thing we may be sure. It is, that he has gone beyond us in suffering. The sorrows of our dying will never equal his. We shall never go through such scenes as occurred in the garden of Gethsemane and on the cross. It may be some consolation that human nature has endured greater pangs than we shall, and that there is one who has surpassed us even in our keenest sufferings. It "should" be to us a source of consolation, also of the highest kind, that he did it that he might alleviate our sorrows, and that he might drive away the horrors of death from us by "bringing life and immortality to light," and that as the result of his sufferings our dying moments may be calm and peaceful.
6. It often occurs that people are true Christians, and yet are ignorant of some of the elementary principles of religion; Heb 5:12. This is owing to such things as the following; a want of early religious instruction; the faults of preachers who fail to teach their people; a want of inquiry on the part of Christians, and the interest which they feel in other things above what they feel in religion. It is often surprising what vague and unsettled opinions many professed Christians have on some of the most important points of Christianity, and how little qualified they are to defend their opinions when they are attacked. Of multitudes in the Church even now it might be said, that they "need some one to teach them what are the very first principles of true religion." To some of the "elementary" doctrines of Christianity about deadness to the world, about self-denial, about prayer, about doing good, and about spirituality, they are utter strangers. So of forgiveness of injuries, and charity, and love for a dying world. These are the "elements" of Christianity - rudiments which children in righteousness should learn; and yet they are not learned by multitudes who bear the Christian name.
7. All Christians ought to be "teachers;" Heb 5:12. I do not mean that they should all be "preachers;" but they should all so live as to "teach" others the true nature of religion. This they should do by their example, and by their daily conversation. Any Christian is qualified to impart useful instruction to others. The servant of lowest rank may teach his master how a Christian should live. A child may thus teach a parent how he should live, and his daily walk may furnish to the parent lessons of inestimable value. Neighbors may thus teach neighbors; and strangers may learn of strangers. Every Christian has a knowledge of the way to be saved which it would be of the highest value to others to know, and is qualified to tell the rich, and proud, and learned sinner, that about himself and of the final destiny of man of which he is now wholly ignorant. Let it be remembered, also, that the world derives its views of the nature of religion from the lives and conduct of its professed friends. It is not from the Bible, or from the pulpit, or from books, that people learn what Christianity is; it is from the daily walk of those who profess to be its friends; and every day we live, a wife, a child, a neighbor, or a stranger, is forming some view of the nature of religion from what they see in us. How important, therefore, it is that we so live as to communicate to them just views of what constitutes religion!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: of full age: or, perfect, Mat 5:48; Co1 2:6; Eph 4:13; Phi 3:15; Jam 3:2 *Gr.
use: or, an habit, or, perfection
their: Job 6:30, Job 12:11, Job 34:3; Psa 119:103; Sol 1:3, Sol 2:3; Mat 6:22, Mat 6:23; Eph 1:18
to discern: Gen 3:5; Sa2 14:17; Kg1 3:9, Kg1 3:11; Isa 7:15; Rom 14:1 *Gr: Co1 2:14, Co1 2:15; Phi 1:9, Phi 1:10 *Gr: Th1 5:21
Geneva 1599
5:14 But strong meat belongeth to them that are of full age, [even] those who by reason of use have their (m) senses exercised to discern both good and evil.
(m) All their power by which they understand and judge.
John Gill
5:14 But strong meat belongeth to them that are of full age,.... Or perfect; see 1Cor 2:6. This does not intend a perfection of justification; for though some have a greater degree of faith than others, and a clearer discovery of their justification, yet babes in Christ are as perfectly justified as more grown and experienced believers; nor a perfection of sanctification, for there is no perfection of holiness but in Christ; and though the work of sanctification may be in greater perfection in one saint than in another, yet all are imperfect in this life; and as to a perfection of parts, babes have this as well as adult persons: but it designs a perfection of knowledge; for though none are entirely perfect, yet some have arrived to a greater degree of the knowledge of Gospel mysteries than others, and to these the strong meat of the Gospel belongs; they are capable of understanding the more mysterious parts of the Gospel; of searching into the deep things of God; and of receiving and digesting the more sublime truths of the Christian religion:
even those who by reason of use, have their senses exercised to discern both good and evil; that is, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Son; hearing the voice of Christ; savouring or smelling a sweet odour in the things of God, and Christ; tasting that the Lord is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the church, and between law and Gospel, so between the doctrines of Christ, and the doctrines of men; who find they differ: the doctrines of Christ such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be pernicious, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.
John Wesley
5:14 But strong meat - These sublimer truths relating to "perfection," Heb 6:1. Belong to them of full age, who by habit - Habit here signifies strength of spiritual understanding, arising from maturity of spiritual age. By, or in consequence of, this habit they exercise themselves in these things with ease, readiness, cheerfulness, and profit.
Robert Jamieson, A. R. Fausset and David Brown
5:14 strong meat--"solid food."
them . . . of full age--literally, "perfect": akin to "perfection" (Heb 6:1).
by reason of use--Greek, "habit."
senses--organs of sense.
exercised--similarly connected with "righteousness" in Heb 12:11.
to discern both good and evil--as a child no longer an infant (Is 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in Heb 13:9.