ฮีบรู 5:11 วิจารณ์

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 (Heb 5:1-3). II. The proper and regular call there must be to this office (Heb 5:4-6). III. The requisite qualifications for the work (Heb 5:7-9). IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec (Heb 5:6, Heb 5:7, Heb 5:10). 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 (Heb 5:11-14).

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 Psa 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.

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.

What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.

"Of whom," he says, "we have many things to say and hard to be explained, seeing ye are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them. But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such as they, so that this may be said concerning yourselves also: but for the sake of those few I will speak. Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who art thou that repliest against God?", he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing for the knowledge. For having mentioned the subject, and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric. For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but says that they were once even good; for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others. But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are ye not carnal?" But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "ye are become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they the Corinthians indeed were not able to endure his reproof, because they were carnal: but these were able. For in saying, "Seeing ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

To those still lacking perfect faith the heralds of the truth propose only things to do with the humanity. This is the way followed by blessed Peter in addressing Jews. He accommodated his teaching to the limitations of the listeners, saying, "Jesus of Nazareth, a man attested to you by God," and so on in keeping with this theme. The divinely inspired Paul in proposing the message to the Athenians called Christ the Lord not God but a man.

"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well. "since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.

Intending to speak about the superiority of Christ's priesthood, he rebukes his listeners in advance, pointing out that because of their infancy he spoke such lowly things about Christ and occupied himself with teaching about the flesh of Christ. For if they had not been weak, he would long ago have reminded them of loftier things. Because of your weakness, he says, the teaching about how Christ is a High Priest after the order of Melchizedek is hard to explain to you; and since you do not understand, I therefore cannot fully explain it to you. Thus, to the Corinthians he says that he cannot speak with them about spiritual things, since there are quarrels and disagreements among them (1 Cor. 3:3), which is why he calls them carnal. But since with these people the ignorance arose from afflictions, he calls them not carnal but weak. By saying "you have become," he shows that they were once healthy, but afterwards became such.

262. – Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b). 263. – He says, therefore: Thus I have said that He was called a high priest: About this we have much to say: 'Hear, for I will speak of great things' (Pr. 8:6). They are great, because they deal with the salvation of souls: 'A faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners' (1 Tim. 1:15). About this we have much to say which is hard to explain, meaning that it cannot be perfectly explained, for no words can express the things of Christ: 'Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise' (Sir. 43:32). Or, we have much to say which is hard to explain, i.e., it needs to be interpreted because of its height and magnitude and depth: 'He shall understand a parable and the interpretation, the words of the wise and their mysterious saying' (Pr. 1:6). For the interpretation of Scripture is listed among the gifts of the Spirit (1 Cor. 12:10). 264. – It also needs to be interpreted because of our slowness: you have become dull of hearing. Those who are weak of intellect cannot understand profound things, unless they are explained in detail: 'I have yet many things to say to you: but you cannot bear them now' (Jn. 16:12); 'I could not speak to you as unto spiritual, but as unto carnal' (1 Cor. 3:1).

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.

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.

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].

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 Act 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").