Exegetical and Hermeneutical Commentary of Hebrews 5:14
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.
14. belongeth to them that are of full age ] The solid food of more advanced instruction pertains to the mature or “perfect.”
by reason of use ] “Because of their habit,” i.e. from being habituated to it. This is the only place in the N.T. where this important word habitus occurs.
their senses ] Their spiritual faculties ( . It does not occur elsewhere in the N.T.)
exercised ] Trained, or disciplined by spiritual practice.
to discern both good and evil ] Lit., “ the discrimination of good and evil.” By “good and evil” is not meant “right and wrong” because there is no question here of moral distinctions; but excellence and inferiority in matters of instruction. To the natural man the things of the spirit are foolishness; it is only the spiritual man who can “distinguish between things that differ” and so “discriminate the transcendent” (1Co 2:14-15; Rom 2:18; Php 1:9-10). The phrase “to know good and evil” is borrowed from Hebrew (Gen 2:17, &c), and is used to describe the first dawn of intelligence (Isa 7:15-16).
Fuente: The Cambridge Bible for Schools and Colleges
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 forever: 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 cannons 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!
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. But strong meat] The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fulness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.
By reason of use] Who, by constant hearing, believing, praying, and obedience, use all the graces of God’s Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord.
Have their senses exercised] The word 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 , exercised, a metaphor taken from the athletae or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, c., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise-on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But strong meat belongeth to them that are of full age; but those great, deep, and high mysteries of the gospel concerning Christs natures, their hypostatical union, his offices, his actual fulfilling all his types in the Old Testament both personal and mystical, with the prophecies of his gospel church state, and his mediatory kingdom, &c., these are the strong meat and food of grown Christians, who have reached some maturity in the knowledge of these gospel mysteries, and are of a full age in understanding, 1Co 2:6; 1Co 14:20; Phi 3:15; reaching on to the measure of the stature of the fulness of Christ in knowledge and grace, Eph 4:13.
Even those who by reason of use; even those who , by a gracious habit of wisdom and knowledge infused and perfected by long study, practice, and exercise of themselves in the word of righteousness, by which they are able to apprehend and improve the highest doctrines of the mystery of Christ.
Have their senses: are, strictly, organs or instruments of sense, as the eye, the tongue, and the hand, by a metonymy, express seeing, tasting, and feeling; and so is by analogy applied to the inward senses and faculties of the soul, whereby they discern and relish gospel doctrines.
Exercised: strictly notes such an exercise as wrestlers use for a victory with all their might and strength, being trained up to it by long exercise. The spiritual organs or faculties of Christians are well instructed, practised, made apt and ready, as the external ones are, for their proper work.
To discern both good and evil: , for the discerning and differencing things, so as the mind discerns what doctrine is true and what is false by the word of righteousness, and the will chooseth what is good and refuseth what is evil, the affections love good and hate evil. As the senses external can by exercise discern what food is gustful, pleasing, and wholesome for the person, and what is nauseous and unwholesome; so the grown Christian is improved by the exercise of his spiritual senses, that can by his enlightened mind discern higher gospel doctrines, and by his renewed will relish the sublimer mysteries of Christ as they are revealed to him. Such the Christian Hebrews ought to have been, so able proficients in the school of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. strong meat“solidfood.”
them . . . of fullageliterally, “perfect”: akin to “perfection”(Heb 6:1).
by reason of useGreek,“habit.”
sensesorgans of sense.
exercisedsimilarlyconnected with “righteousness” in Heb12:11.
to discern both good andevilas a child no longer an infant (Isa7:16): so able to distinguish between sound and unsound doctrine.The mere child puts into its mouth things hurtful and thingsnutritious, without discrimination: but not so the adult. Paul againalludes to their tendency not to discriminate, but to be carriedabout by strange doctrines, in Heb13:9.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But strong meat belongeth to them that are of full age,…. Or perfect; see 1Co 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.
Fuente: John Gill’s Exposition of the Entire Bible
For full-grown men (). Predicate genitive. The word is for adults, relative perfection () in contrast with babes as in 1Cor 2:6; 1Cor 3:1; 1Cor 13:11; Phil 3:15; Eph 4:4, not absolute perfection (Mt 5:48).
Their senses ( ). The organs of perception (Stoic term for sense organs) from (Lu 9:45), in Plato, Galen, Hippocrates, here only in N.T.
Exercised (). Perfect passive participle of , to exercise (naked, ). Galen uses together after as we have here. For this predicate use of the participle with see Luke 13:6; Luke 14:19. “By reason of use” one gains such skill.
To discern ( ). “For deciding between” (from ), old word with ablative (between good and evil). See 1Cor 12:1; Rom 14:1.
Fuente: Robertson’s Word Pictures in the New Testament
Strong meat belongeth to them that are of full age [ ] . This rendering is clumsy. Rend. solid food is for full – grown men. For teleiwn full – grown, see on 1Co 2:6. Often by Paul, as here, in contrast with nhpioi immature Christians. See 1Co 2:6; 1Co 3:1; 1Co 13:11; Eph 4:4. Paul has the verb nhpiazein to be a child in 1Co 14:20.
By reason of use [ ] . For use rend. habitude. N. T. o. It is the condition produced by past exercise. Not the process as A. V., but the result.
Their senses [ ] . N. T. o. Organs of perception; perceptive faculties of the mind. In LXX see Jer 4:19; 4 Macc. 2 22. Exercised [] . See on 2Pe 2:14, and 1Ti 4:7. Good and evil. Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers’ condition is such as to prevent them from making this distinction. ===Heb6
CHAPTER VI
Some difficulty attaches to the first three verses, because the writer combines two thoughts : his own intention to proceed from elementary to more advanced teachings, and his readers’ advance to that higher grade of spiritual receptiveness on which the effectiveness of his teaching must depend. The mistake in interpretation has been in insisting that the three verses treat only the one or the other thought. Observe that dio wherefore is connected with the rebuke in ch. 5 11, 12; and that that rebuke is directly connected with the announcement of the doctrine of the Melchisedec priesthood of Christ. The course of thought is as follows : Christ is a priest after the order of Melchisedec (ch. 5 10). There is much to be said on this subject, and it is hard to explain, because you have become dull, and need elementary teaching, whereas, by reason of your long Christian standing, you ought to be teachers yourselves (ch. 5 11, 12). For you all recognize the principle that baby – food is for babes, and solid food only for men, whose powers have been trained by habitual exercise (ch. 5 13, 14). Wherefore, in order that you may be aroused from your sluggishness and have your perceptions brought up to the matured condition which befits men in Christ, and in order that I may, at the same time, complete the development of my theme, I propose that we together move forward to completion : I to the full exposition of the subject of Christ ‘s high – priesthood, and you to that maturity of discernment which becomes you. This will require us both to leave the rudimentary stage of teaching concerning Christ.
Fuente: Vincent’s Word Studies in the New Testament
1) “But strong meat belongeth to them that are of full age,” (teleion de estin he sterea trophe) “But solid (sustaining) food exists as food of mature people, those who have received the gospel, been saved, become members of the Lord’s church and made a commitment of life to follow Jesus Christ; The Book offers them the help, strength, guidance needed, 2Ti 3:16-17.
2) “Even those who be reason,” (ton dia ten eksin ta) “That is even of those who because of their state or condition of present being,” children of God who made a wise choice in coming to and receiving the Lord, Isa 1:18; Joh 6:37; As a new workman, craftsman, must be trained in the manner, and when, to use his tools, so must the maturing child of God, 1Ti 2:15; 1Pe 3:15.
3) “Of use have their senses exercised,” (aistheteria gegumnasemena echonton) “Who have exercised their faculties, capacity of learning,” those emotionally, mentally, and spiritually capable of learning and open to Divine service, 1Ti 1:18; 2Ti 2:2; Act 17:11; 2Pe 3:18.
4) “To discern both good and evil,” (pros diakrisin kalou te kai kakou) “To definitively recognize both the good and the evil,” things about them, what they see and hear based on what the word of God teaches, see? A well rounded knowledge of the word gives a basis of Divine truth that is the seed bed of Divine discernment or applied wisdom from on high. The Holy Spirit works in harmony with the word of God in giving comprehension, 1Co 2:14-15; Isa 7:15; Php_1:9-10.
Fuente: Garner-Howes Baptist Commentary
14. Of full age, or perfect, etc. He calls those perfect who are adults; he mentions them in opposition to babes, as it is done in 1Co 2:6; Eph 4:13. For the middle and manly age is the full age of human life; but he calls those by a figure men in Christ; who are spiritual. And such he would have all Christians to be, such as have attained by continual practice a habit to discern between good and evil. For he cannot have been otherwise taught aright in the truth, except we are fortified by his protection against all the falsehoods and delusions of Satan; for on this account it is called the sword of the Spirit. And Paul points out this benefit conferred by sound doctrine when he says, “That we may not be carried about by every wind of doctrine.” (Eph 4:14.) And truly what sort of faith is that which doubts, being suspended between truth and falsehood? Is it not in danger of coming to nothing every moment?
But not satisfied to mention in one word the mind, he mentions all the senses, in order to show that we are ever to strive until we be in every way furnished by God’s word, and be so armed for battle, that Satan may by no means steal upon us with his fallacies. (94)
It hence appears what sort of Christianity there is under the Papacy, where not only the grossest ignorance is commended under the name of simplicity, but where the people are also most rigidly prevented from seeking real knowledge; nay, it is easy to judge by what spirit they are influenced, who hardly allow that to be touched which the Apostle commands us to handle continually, who imagine that a laudable neglect which the Apostle here so severely reproves, who take away the word of God, the only rule of discerning rightly, which discerning he declares to be necessary for all Christians! But among those who are freed from this diabolical prohibition and enjoy the liberty of learning, there is yet often no less indifference both as to hearing and reading. When thus we exercise not our powers, we are stupidly ignorant and void of all discernment.
(94) The word for “senses” means literally the organs of the senses, such as the eyes, the ears, etc., but here as signifying the senses themselves, as seeing, hearing, tasting, and smelling, by means of which those grown up are enabled by long experience to know what is good and wholesome for them, and also what is bad and injurious. By this comparison, which is here carried out fully, he intimates that the grown up in Christian truth attain by the habit of exercising all the senses or faculties of their minds, a capacity to distinguish between good and evil, between truth and error, in religion.
The doctrine of reserve cannot be drawn from this passage; for though the Apostle says that they were not capable, owing to their sloth, or taking strong food, he yet lays it before them. — Ed.
Fuente: Calvin’s Complete Commentary
(14) Strong meat.Solid food belongs to full-grown men. If they occupied themselves with the rudiments alone, their spiritual senses could not be trained by use (or, habit) in distinguishing between good and evil, truth and falsehood, in the various systems of teaching which men offered as the doctrine of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Strong meat belongeth full age The strong meat comes after Heb 7:1, and consists in starting from Melchizedek, and evolving the whole priesthood of Christ as based in the Old Testament, and superstructured in the New.
Good and evil In religious doctrine.
Here we may note that,
1. These elements, though depreciated in rank as compared with further and higher truths, are of the very first importance. They are to commencement of spiritual life what milk is to early bodily life.
2 . Our apostle identifies advancement in Christian knowledge as one with advancement in Christian life. Low attainments in Christian knowledge, arising from want of interest in Christian truth, is one with a feeble, infantile Christian life. Deep interest in Christian verities, arising from their vivifying and controlling power, is identified with Christian vitality, integrity, and activity. 3. The apostle does not recognise, in the present passage, this perfection of Christian life as being attained at a spring. He does seem to presuppose that, ordinarily, powerful Christian character is progressively attained by study, experience, and growth.
‘But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.’
For solid teaching is for fullgrown adults who constantly use their minds and are thus able to discern between right and wrong, and what teachings are good and what are evil. Compare 1Co 2:9-16.
Heb 5:14. Them that are of full age, . So we speak wisdom to them that are perfect, . See the note on 1Co 2:6. Those therefore who are here called of full age, are the same as those who by examination or information, are fully and experimentally acquainted with the mysteries of the gospel, or the great design of God in the dispensation of the Messiah; and who have by use and exercise been able to trace out what is good or evil, true or false. The expression of having the senses exercised, &c. seems only to refer to the metaphor which he had used before; and to mean, that they were not still children, who were incapable of doing this. It seems plainly borrowed from the Hebrew manner of describing children. See Deu 1:39. Isa 7:15-16. Jon 4:11. The sacred writer might perhaps design, by thus enlarging, to keepthem the longer attentive to the censure that he passes upon them. Instead of by reason of use, &c. Heylin reads, by long practice and exercise have their senses improved, for the discernment both of good and evil.
Inferences.Behold the incomparable excellence and affecting endearments of Christ’s priesthood! He, being as truly man, as God, has a more tender and effectual compassion on the ignorant and them that are out of the way, than any of the ancient priests could have, who were beset with the same sinful, as well as natural infirmities with them; and therefore were obliged to offer sacrifices for themselves, as well as for the people: but as our sinless
High-priest suffered in the days of his humiliation, to the greatest extremity, for the sins of the whole world, but especially for those that perseveringly believe, he cannot but sympathize with them. With what fervency did he, in the most religious and submissive manner, apply to his heavenly Father for seasonable relief against those troubles, which could not but be very terrible to human nature; and how fully was he answered, with respect to the grand design of his prayer! As he was perfectly fitted by his sufferings for completing his priestly office, he is become the author of eternal salvation to all that yield themselves up by faith and holy obedience to him. How great is the honour which was put upon him as man; and his own condescension as God, in bearing this important office! He did not thrust himself into it; but it was conferred upon him by the express and immediate call of God his Father, as the Levitical priesthood was upon Aaron; and it is manifest what a divine and glorious High-priest he is, in that his Father said to him, Thou art my Son to-day have I begotten thee; and thou art a Priest for ever after the order of Melchisedec. Though he was the eternal Son of God, yet adorable condescension! how freely did he accept the call to office, work, and experimentally learn obedience by his sufferings unto death! But, alas, how often are professing believers themselves too little apprehensive of the glories of Christ, as shadowed out by Melchisedec in various instances! They are apt to be so slothful and inattentive to them, that they cannot take in just sentiments of them; but when for their standing and advantages in the church, they might reasonably be expected to have such a stock of scriptural knowledge, as to be able to instruct others, they themselves need to be taught over again the very first principles of Christianity. But, blessed be God, there are provisions of all sorts in his word for every state and condition: there is milk for babes, and strong meat for those who are arrived at a state of manhood in Christ, and are more skilful in the word of righteousness, as by means of frequent use, and great experience, they are confirmed in habits of knowledge and grace, and have their spiritual senses exercised to discern the difference between what is good and bad, and to relish the one and refuse the other. How should this consideration excite us to the greatest diligence, that we may not always be like children in understanding; but may live upon such sublime truths of the gospel, as are suited to the nourishment of strong men in Christ!
REFLECTIONS.1st, We have,
1. An account of the sacerdotal office in general. For every high-priest taken from among men, under the legal dispensation, is of the same nature with his brethren, and ordained for men in things pertaining to God, on their behalf to minister in holy things, that he may offer both gifts and sacrifices for sins, according to the law, as the type and figure of him, who in his own person, as both High-priest and Sacrifice, should, in the fulness of time, offer the true atonement, and make the perfect reconciliation for sin, causing the persons and prayers of his faithful people to be accepted by the Father: who can bear with, and have compassion on the ignorant, sympathizing with them; and having pity on them that are out of the way; desirous to bring them back again to God, and peace of conscience: for that he himself also is compassed with infirmity, and liable to every affliction under which his brethren groan. And by reason hereof, since he himself is a poor infirm creature and a guilty sinner, as well as others, he ought, as for the people, so also for himself to offer an atoning sacrifice. But herein the surpassing glory of the great High-priest of our profession most eminently appears; for while, as partaker of the human nature, with infinitely greater compassion he feels for the erring and the ignorant, and stands to offer his all-prevailing sacrifice for them, he doth it purely on their account, not on his own, being himself without sin.
2. A divine appointment was necessary for the office of priesthood. And no man taketh this honour unto himself, but he that is called of God, as was Aaron, appointed thereto by the Lord’s immediate order and authority. So also Christ glorified not himself to be made an high-priest, not assuming that honour in his human nature without a divine warrant; but he was solemnly called and qualified for this office by him, that said unto him, Thou art my Son, to-day have I begotten thee; intimating the dignity of his person who was to be invested with the pontifical office. As he saith also in another place, (Psa 110:4.) Thou art a priest for ever, after the order of Melchisedec; an order prior and superior to that of Aaron; Christ having an eternal and unchangeable priesthood, ever living, and alone sufficient to manage all the concerns of his faithful people. Note; (1.) Before we presume to minister in holy things, we must produce a divine call, lest, intruding into an office for which we have no commission, we should expose ourselves to shame as intruders, instead of reaping honour by the service. (2.) The High-priest whom God hath himself appointed, we may be assured he will accept; and all our oblations in his hands shall be received as sacrifices of a sweet smell.
3. We are told how he executed his office, and how effectual it was on the behalf of his faithful people. Who in the days of his flesh, when here below, oppressed with manifold and severe sufferings, he had offered up prayers and supplications with strong crying and tears, especially in his agonizing struggle in the garden, looking up unto him that was able to save him from death, and from those exquisite pains which distressed his innocent soul; and was heard, in the support ministered to him, and in his glorious resurrection from the dead, in that he feared, with holy reverence submitted to his Father’s will: Though he were a Son, the eternal Son of the Father, and one with him in nature and perfections; yet, having condescended to take our nature upon him, learned he obedience by the things which he suffered; approving himself cheerfully submissive to his Father’s will, and yielding himself up to death, even the death of the cross. And being made perfect, fully accomplishing by his obedience and sufferings the great work of atonement, and thereby being consecrated for the exercise of his priesthood in heaven; he became the author of eternal salvation, purchasing it by his blood, securing it by his advocacy, and applying it by his Spirit to the souls of all his faithful people,a salvation not only from present guilt and corruption, but including all the blessings of glory everlasting, which are secured unto all them that obey him, and perseveringly follow him as the Captain of their salvation: called of God, and fully qualified for his office, as an high priest after the order of Melchisedec, ever living to make intercession for the faithful, and therefore a Saviour unto them to the uttermost. Note; (1.) God’s adopted sons, like their great Head, are to expect sufferings, and under them to learn obedience and submission. (2.) None ever in the human nature endured any thing like what the Son of God hath suffered voluntarily for our sake: how dare we then murmur or complain? (3.) In his agony the Saviour prayed, to teach us whither we should look under all our distresses; and if with faith and fervour, as he did, we cry, we shall as assuredly be heard and delivered. (4.) The salvation which the Son of God hath obtained for his faithful saints, is complete and everlasting. He hath borne the penalty of sin, and fulfilled the righteousness of the law, that they might have all the benefit, and be entitled to the eternal reward of glory. (5.) All who hope to reign with him, desire to be ruled by him; and, cheerfully yielding themselves to his holy will, take up their cross, and follow the Captain of their salvation; and, unless we do this, our hope in him is but delusion.
2nd, The apostle pauses for a moment, and stays the further consideration of the subject which he was upon, to introduce a needful rebuke of their dulness and inattention to the great things of God’s word. Having mentioned a second time that remarkable personage Melchisedec, he observes, Of whom we have many things to say, and hard to be uttered, difficult to be understood in themselves, and the more so to you, seeing ye are dull of learning, slothful and negligent to search into the sacred oracles, that you might become more deeply acquainted with their important contents. For when for the time ye ought to be teachers, considering all the means and advantages which you have enjoyed, ye have need, so little progress have you made in the school of Christ, that one teach you again which be the first principles of the oracles of God, as the child must learn his letters in order to spell and read; and, rather declining than advancing in knowledge, are become such as have need of milk, and not of strong meat, as babes at the breast, instead of being in that state of manhood to which you should, ere this, have arrived. For every one that useth milk, and cannot relish or digest any thing beyond the first principles of the doctrine of Christ, is unskilful, and unexperienced in the word of righteousness, in the gospel, where we are taught how to walk and please God; for such a one is a babe in understanding and experience. But strong meat, the sublimer doctrines of truth, belong to them that are of full age, and may be styled perfect men; even those who, by reason of use, being experimentally and deeply acquainted with the blessed gospel, have their senses exercised to discern both good and evil, accurate to discover truth, and detect error, and as eager to embrace and pursue the one, as to detest and avoid the other. Note; (1.) They who have long enjoyed the richest advantages, are expected to shew proportionable improvement in grace and knowledge. (2.) It is a great grief to ministers, and the sin and shame of their people, that, after years of labour, many of them have yet to learn the first principles of gospel truth. (3.) The scripture is suited to every state: there is milk for babes, and strong meat for men; it is the wisdom of a minister to be able to divide to every man his portion in due season.
Heb 5:14 . The opposition: for perfect or more matured Christians, on the other hand (and only for them), is the solid food.
is with emphasis preposed.
. . .] more precise characterizing of the : for those who , etc.
] like the following , in the N. T. a . It corresponds to the Latin habitus , and is used in particular of the condition produced by use and wont. Here it denotes the capacity or dexterity acquired by practice. Comp. Quintil. Heb 10:1 . Heb 10:1 : firma quaedam facilitas, quae apud Graecos nominatur.
] the organs of the senses ; transferred to that which is spiritual: the power of apprehension . Comp. LXX. Jer 4:19 : .
] Predicate; literally: as exercised . On the whole turn of discourse, comp. Galen, De dignot. puls . 3 (in Wetstein): .
. . .] for the distinguishing of good and bad . The words may be taken with , or they may be taken with the whole expression . The , however, is to be understood of the right and the wrong , or of the wholesome and the pernicious , not, with Stein, of that which is morally good or evil. Chrysostom: , ( ) , .
REFLECTIONS
Precious great High Priest of thy people! Lord! I would hail thee as both my Priest, Altar, and Sacrifice. Thou wert indeed taken from among men: for in thy human nature, thou were alone suited for the high office. Who, like Jesus, could have compassion on the ignorant, and on them that are out of the way: from a knowledge, like Jesus, of the infirmities of our nature, tempted in all points like as we are, yet without sin? And who like Jesus, could be begotten to the Son-ship of his holy nature, and be sworn into the office of an high priest forever, after the order of Melchizedec? Surely Lord, none but Jesus could offer up gifts and sacrifices for sins. Neither could there be anything short of thy divine nature, to offer gifts and sacrifices upon, and to give acceptance and efficacy to all offerings, but the Person, blood, and righteousness of God’s dear Son? And oh! what everlasting efficacy, hath the one offering of my God and Savior wrought; and his everlasting unchanging priesthood, made secure, to render both his priesthood and his sacrifice of eternal duration, confirmed also by the oath of Him, who hath sworn, and will not repent; Thou art a Priest forever after the order of Melchizedec!
Oh! for grace from God the Spirit, never to lose sight of the mercy-seat itself, that the whole purpose, for which it is erected is for mercy. There would have needed no mercy-seat, had not Christ’s children been sinners. Neither would God the Father have constituted his dear Son, as high Priest, and formed him in our nature in this office, but that he might have compassion on the ignorant, and on them that are out of the way. The very office itself, and the conscious sense of Him Who sits there, are full to this purpose, that God hath chosen Jesus expressly with this view; and Jesus hath infinite dimensions of love, that he might be a merciful and faithful high Priest, in things pertaining to God, to make reconciliation for the sins of his people. Lord! may I never lose sight of these things! May I always have in contemplation thy Person, and thy high priestly office; and by faith, behold my Lord, still, clothed in a vesture, dipped in blood, as if to tell me Jesus wears these robes, in proof of his unceasing office. Let me day by day, come boldly to thy throne, and find grace to help, in all time of need.
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.
Ver. 14. To them that are of full age ] Or that are perfect, , comparatively perfect, not only past the spoon, but full grown.
Who by reason of use ] Gr. By reason of habit, got by continual custom and long practice, as in an expert artist.
Have their senses exercised ] , their inward senses, for the soul also hath her senses, as the body hath. Instead of seeing, faith; of hearing, obedience; of smelling, hope; of tasting, charity; of touching, humility. These are exercised in the saints with such an exercise as wrestlers use, or such as contend for victory, put forth to the utmost, as that which they have been trained up to, and can therefore very well skill of.
To discern good and evil ] “Doth not the ear try words? and the mouth taste his meat?” Job 12:11 . “Eye hath not seen,” &c.,1Co 2:91Co 2:9 . Where the carcase is the eagles will be. Saints have a spiritual sagacity, and they lay hold on eternal life.
14 .] but (continuation of and contrast to Heb 5:13 ) solid food belongs to (is the portion of) the grown up (so often: e. g. Xen. Cyr. viii. 7. 3, , , : Polyb. v. 29. 2, , . The spiritual sense is found in reff.: Thl. says, , , , , . Then the qualification of follows), to those who by virtue of their (long) habit ( from , as ‘habitus’ from ‘habeo.’ Quintil. lnst. x. 1 init., “Sed hc eloquendi prcepta, sicut cognitioni sunt necessaria, ita non satis ad vim dicendi valent, nisi illis firma qudam facilitas, quae apud Grcos vocatur, acceperit: quam scribendo plus, an legendo, an dicendo, consequamur, solere quri scio.” Aristot. Rhet. i. 1, , . Observe, on account of this meaning of the word as well as the accus. after , it is not, “ by means of skill acquired in practice ,” as c. ( , so also Thl., adding, ), Bengel (“ notat h. 1. robur facultatis cognoscentis ex maturitate tatis spiritualis existens”): but, ‘ on account of (their) long usage ,’ so that stands in a causal, not in an instrumental relation to the result. Notice also that is not = , ‘ by virtue of habit ’ (abstract), and that, on account of its position, it belongs not to , but to the whole sentence) have their organs of sense (not, their senses themselves. Wetst. quotes a definition ascribed to Galen, , . , , , . Here again there manifestly is a mixture of the figure and the thing signified: on account of what follows, we must necessarily understand these of the inner organs of the soul: as c., ) exercised (reff.) with a view to (so in ref. 1 Tim., : see also reff. here. most likely belongs to , not to the whole . , because of the art. , which makes a predicate, not an epithet. See the very similar passage of Galen in reff.) distinction of good and evil (this puts us in mind, as Bleek remarks, of the common O. T. expression in describing childhood: e. g. Deu 1:39 , , : Isa 7:16 , . Cf. Sext. Empir. Hyp. Pyrrh. iii. 19, , . The reference here of good and evil is manifestly not to moral qualities, but to excellence and inferiority, wholesomeness and corruptness in doctrine. Chrys. explains it well: , . . . . . . , , . , . . , . . . , . But we must beware of the mistake to which Chrys. gives some countenance, and which e. and Thl. repeat, that the represents , and , and, ).
Heb 5:14 . . “But solid food is for the mature, those who, by reason of their mental habits, have their senses exercised to discern good and evil.” commonly opposed in classical and Biblical Greek to ; as in Polyb. 5:29, 2, , . Cf. Eph 4:13 ; and Xen., Cyr. , viii. 7, 3. They are here further defined as . [from , as habitus from habeo], a habit of body, or of mind; as in Plato, Laws (p. 666), . Also, p. 966, . Aristotle ( Nic. Eth . ii. 5) determines that virtue is neither a nor a , but a , a faculty being something natural and innate, while virtue is not. Plutarch ( Moral. , 443), following him, defines as , which resembles Quintilian’s definition (x. 1, 1), “firma quaedam facilitas, quae apud Graecos nominatur”. Aristotle ( Categor. , viii. 1) distinguishes from , , but elsewhere he uses the words as equivalents. Longinus (xliv. 4) uses it of faculty. , then, is the habitual or normal condition, the disposition or character; and the expression in the text means that the mature, by reason of their maturity or mental habit, have their senses exercised, etc. : “senses”. Bleek quotes the definition of the Greek lexicographers and of Damascene . So Galen in Wetstein, “organs of sense”. Here the reference is to spiritual faculties of perception and taste. , “exercised so as to discriminate between good and evil,” i.e. , between what is wholesome and what is hurtful in teaching. [Wetstein quotes from Galen, De Dignot. Puls. , .] The child must eat what is given to it; the boy is warned what to eat and what to avoid; as he grows, his senses are exercised by a various experience, so that when he reaches manhood he does not need a nurse or a priest to teach him what is nutritious and what is poisonous. The first evidence of maturity which the writer cites is ability to teach; the second, trained discernment of what is wholesome in doctrine. The one implies the other. Cf. Isa 7:16 , , and Deu 1:39 . Chrysostom says ; the whole passage should be consulted.
of full age. Greek. teleios. App-123.
use. Greek. hexis. App-125. Only here.
senses. Greek. aistheterion. Compare Php 1:1, Php 1:9.
exercised = trained. Greek. gumnazo. See 1Ti 4:7.
to discern = for (Greek. pros, as Heb 5:5) the discrimination (Greek. diakrisis. See Rom 14:1) of. Compare App-122.
evil. Greek. kakos. App-128.
14.] but (continuation of and contrast to Heb 5:13) solid food belongs to (is the portion of) the grown up (so often: e. g. Xen. Cyr. viii. 7. 3, , , : Polyb. v. 29. 2, , . The spiritual sense is found in reff.: Thl. says, , , , , . Then the qualification of follows), to those who by virtue of their (long) habit ( from , as habitus from habeo. Quintil. lnst. x. 1 init., Sed hc eloquendi prcepta, sicut cognitioni sunt necessaria, ita non satis ad vim dicendi valent, nisi illis firma qudam facilitas, quae apud Grcos vocatur, acceperit: quam scribendo plus, an legendo, an dicendo, consequamur, solere quri scio. Aristot. Rhet. i. 1, , . Observe, on account of this meaning of the word as well as the accus. after , it is not, by means of skill acquired in practice, as c. ( , so also Thl., adding, ), Bengel ( notat h. 1. robur facultatis cognoscentis ex maturitate tatis spiritualis existens): but, on account of (their) long usage, so that stands in a causal, not in an instrumental relation to the result. Notice also that is not = , by virtue of habit (abstract),-and that, on account of its position, it belongs not to , but to the whole sentence) have their organs of sense (not, their senses themselves. Wetst. quotes a definition ascribed to Galen, , . , , , . Here again there manifestly is a mixture of the figure and the thing signified: on account of what follows, we must necessarily understand these of the inner organs of the soul: as c., ) exercised (reff.) with a view to (so in ref. 1 Tim., : see also reff. here. most likely belongs to , not to the whole . , because of the art. , which makes a predicate, not an epithet. See the very similar passage of Galen in reff.) distinction of good and evil (this puts us in mind, as Bleek remarks, of the common O. T. expression in describing childhood: e. g. Deu 1:39, , : Isa 7:16, . Cf. Sext. Empir. Hyp. Pyrrh. iii. 19, , . The reference here of good and evil is manifestly not to moral qualities, but to excellence and inferiority, wholesomeness and corruptness in doctrine. Chrys. explains it well: , . . . . . . , , . , . . , . . . , . But we must beware of the mistake to which Chrys. gives some countenance, and which e. and Thl. repeat, that the represents , and , and, ).
Heb 5:14. , of them that are perfect) , perfection, ch. Heb 6:1, is the conjugate term. are opposed to each other, 1Ch 25:8, .-, is [belongeth to]) They who are perfect both desire and take solid meat.-) by reason of.- , habitual strength of understanding[37] [use]) The LXX. use this word, Jdg 14:9; 1Sa 16:7; Dan 7:15; and also Wis 13:14. It is said of a whole, in which the parts have themselves and are had in turn, hold and are held in turn; and here it denotes the strength of the faculty of perception (discernment) arising from the maturity of the spiritual age: not habit acquired by practice, , because they are possessed of more habitual strength of understanding. Exercise follows habit (habitual faculty); and strength makes a man put his faculty in exercise with alacrity, dexterity, profit, without affectation or the perverse imitation of others.- ) properly the organs of the senses, for example, the tongue, the organ of tasting: comp. , in perception, sense, Php 1:9, note.
[37] Latin habitum, Th. habeo: as from .-ED.
—–
of full age: or, perfect, Mat 5:48, 1Co 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, Son 1:3, Son 2:3, Mat 6:22, Mat 6:23, Eph 1:18
to discern: Gen 3:5, 2Sa 14:17, 1Ki 3:9, 1Ki 3:11, Isa 7:15, Rom 14:1,*Gr: 1Co 2:14, 1Co 2:15, Phi 1:9, Phi 1:10,*Gr: 1Th 5:21
Reciprocal: 2Sa 19:35 – can I discern 2Ki 5:19 – he said Pro 1:6 – dark Ecc 1:16 – great experience of Ecc 8:5 – a wise Son 7:4 – thy nose Isa 11:3 – understanding Jer 15:19 – take Luk 11:36 – the whole Rom 2:18 – approvest the things that are more excellent 1Co 11:29 – not Col 4:12 – that 1Ti 4:7 – exercise Heb 12:11 – exercised
Heb 5:14. The Englishman’s Greek New Testament renders strong meat as “solid food.” Of full age means those who are adults instead of babes. By reason of use denotes the experience a Christian has in practicing the things taught in the “oracles of God.” Senses is defined “Faculty of the mind” by Thayer, and he explains it further, “For perceiving, understanding, judging.” The Bible is like an appliance that has been obtained for the home; it must be used to be understood and appreciated. But in order to make the proper use of it the owner must observe “instructions” that are given by one who furnished him the appliance. Likewise the Lord has provided instructions in the “oracles” for the proper use of the items making up the system of Christian living. By following these instructions the disciples will learn to make correct distinctions between the various situations in life, accepting the right and rejecting the wrong. (See 1Th 5:21.)
Verse 14
Strong meat; substantial food,–referring to the difficult truths alluded to in Hebrews 5:11 .
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.
The writer’s point in these verses is not just that spiritual babies lack information, which they do, but that they lack experience. A person becomes a mature Christian not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will. "The word of righteousness" (Heb 5:13) is the solid food that results in righteous behavior. In this context the "solid food" must refer to instruction about the high priestly office of Jesus Christ (cf. Heb 7:1 to Heb 10:18). Practice is essential for maturity. Consequently a new Christian cannot be mature even though he or she follows the leading of the Spirit (i.e., is "spiritual," cf. 1Co 2:14 to 1Co 3:3).
"Spiritual maturity comes neither from isolated events nor from a great spiritual burst. It comes from a steady application of spiritual discipline." [Note: Guthrie, p. 136.]
The readers were in danger of not comprehending what the writer had to tell them because they had not put what they did understand into practice in their lives. Instead, they were thinking of departing from the truth.
"As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our ’spiritual senses’ and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures." [Note: Wiersbe, 2:295.]
This section gives four marks of spiritual immaturity: laziness (dullness) toward the Word (Heb 5:11), inability to teach the Word to others (Heb 5:12), a diet of only elementary truths in the Word (Heb 5:12-13), and lack of skill in applying the Word (Heb 5:14). As with the muscles in our bodies, if we do not use what we have gained spiritually we will lose it (cf. 2Pe 3:18).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)