A Commentary of the Book of Hebrews
By Dr. Barry L. Jenkins
Text Used: King James Version
Bible Study Hebrews 5: 1-14
Text:
5 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 an 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; 10 called of God an 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.
Verse by verse commentary:
Verse 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:”
Although the high priest performs his duties "for men," his primary role is to bridge the gap in humanity's relationship with the Divine. God appoints these priests as mediators to reconcile fallen mankind with His holiness. The ordination of a high priest serves a specific purpose: "that he may offer gifts and sacrifices". The use of the present subjunctive in this purpose clause indicates a requirement for ongoing, continuous giving. In the Aaronic order, this meant that sacrifices had to be offered perpetually, as a permanent state of reconciliation with God was not yet established.
Verse 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.”
We possess a Great High Priest who, at the conclusion of His earthly ministry, could challenge others to convict Him of sin. Despite being observed by His disciples for three years, no fault was found in Him, for He was impeccable and entirely without sin. Nevertheless, having resided on earth in human form, He possesses a profound understanding of the human condition.
The phrase "can have compassion on the ignorant" pertains to sins committed in ignorance, a concept addressed in Leviticus 4:1–2. Even when individuals believe they are living righteously, they often commit sins of which they are unaware; our Great High Priest intercedes in these instances. As Scripture notes, man's perceived path often leads to death, and like sheep, humanity is prone to straying.
Furthermore, while Aaron was "compassed with infirmity," Christ was touched by the actual feeling of human weakness. He understands our internal experiences and serves as the perfect mediator. When humanity falters, He does not participate in the transgression but rather acts to restore and elevate the fallen.
Verse 3: “And by reason hereof he ought, as for the people, so also for himself, to offer for sins.”
In contrast to our sinless High Priest, the high priest of the Old Testament required atonement and forgiveness for his own transgressions.
Verse 4: “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.”
Aaron's primary calling received confirmation following the defiance of Korah, Dathan, and Abiram, signaled by the miraculous budding of his staff. Accessing God through the priesthood is an exclusive privilege granted only by divine invitation. While the Levitical priests of the Old Testament relied on physical lineage for this mediation, the ultimate priesthood was secured for Jesus the Son through a divine oath.
Verse 5: “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.”
In this context, the term "begotten" does not refer to the nativity of Christ in Bethlehem. Rather, it pertains to the events in the garden near Calvary following the crucifixion, as it was there that His resurrection occurred. Having been begotten from the dead, His priesthood commenced upon His ascension to heaven, a transition predicated on His resurrection.
Verse 6: “As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.”
Melchizedek served as a Canaanite king and priest during Abraham's era, predating the establishment of the Levitical priesthood. Since the book of Genesis provides no record of his lineage, birth, or death, he serves as a powerful type and symbol of Christ, our eternal High Priest. Incorporating Melchizedek is central to the author's case for Jesus' high priesthood, as it demonstrates a legitimate and superior priestly order that exists apart from the Levitical line—necessary since Jesus descended from Judah rather than Levi.
Verse 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;”
The internal struggle Jesus faced regarding the Cross demonstrates that He intimately understands the vulnerabilities and anxieties that affect us. Just as the psalmists celebrated God for responding to their pleas, Jesus' own prayer for deliverance from death was acknowledged. This response did not come as a bypass of the Cross, but rather through the triumph of His Resurrection.
Verse 8: “though he were a Son, yet learned he obedience by the things which he suffered;”
The Lord Jesus’ battle with temptation was genuine, despite His complete sinlessness. Coming to earth to fulfill the Father’s will, He triumphed over every escalating trial of His life, reaching a pinnacle in His agonizing death on the cross. Through this journey of learned obedience, He counterbalanced Adam’s failure and earned the qualification to serve as the everlasting High Priest.
Verse 9: “and being made perfect, he became the author of eternal salvation unto all them that obey him;”
The phrase "made perfect" in this context does not imply that Jesus was ever sinful; He remained sinless throughout His life. Rather, it signifies that He completed the path of suffering assigned to Him, culminating in His sacrificial death. By finishing this course, He became fully qualified to function as our uniquely effective High Priest. This terminology may also reflect themes of priestly consecration. Furthermore, as the "Author of eternal salvation," Jesus serves as an everlasting intercessor on our behalf.
Verse 10: “called of God an high priest after the order of Melchisedec.”
The word "called" here carries the meaning of "saluted" and is used in reference to Melchizedek.
The author is now moving to a deeper examination of the priesthood of Christ, illustrating how Melchizedek was established in the Old Testament as a prophetic figure or "type" representing the high priesthood of our Lord Jesus Christ.
Verse 11: “Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.”
The term translated as “dull” in the original Greek is also found in 6:12 (where it is rendered as “sluggish”), indicating that the peril of spiritual apathy is a central concern throughout this portion of the text.
Verse 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.”
The author observes that the recipients require instruction in the elementary principles of God's word once more. While some may aspire to advanced theological recognition, they lack a foundational understanding of basic doctrines. The term "first principles," derived from the Greek stoicheion, refers to the primary elements or fundamental components of the Christian faith. Although these individuals should have progressed to the role of teachers and achieved spiritual maturity, they remain in a state of spiritual infancy, requiring constant oversight and basic care.
In addressing these Hebrew believers, the writer notes their dependence on spiritual "milk" rather than "strong meat," indicating a failure to reach spiritual maturation. While a mature adult is capable of consuming milk, an infant is physically unable to digest solid meat. It is a regrettable circumstance that many contemporary congregants are subjected to elementary discourse from the pulpit when they should be prepared for more substantive theological instruction.
Verse 13: “For every one that useth milk is unskilful in the word of righteousness: for he is a babe.”
While infants find necessary nourishment in milk, the writer encourages his audience toward spiritual maturity, where they can properly digest solid food.
Verse 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."
Achieving the spiritual maturity necessary to understand Christ's priestly ministry depends on spiritual discernment rather than intellectual cultivation. Such discernment is cultivated through consistent and faithful devotion to the will of God.
