HEBREWS CHAPTER 5

****** EXCERPT FROM HEB 4******
or MOVE TO HEB 5:1

[BSM = Biblestudymanuals.net On Heb 4:14-16]:

(Heb 4:11 NASB) "Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.

(Heb 4:12 NASB) For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

(Heb 4:13 NASB) And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with Whom we have to do.

(Heb 4:14 NASB) Therefore, since we have a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

(Heb 4:15 NASB) For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

(Heb 4:16 NASB) Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need."

After reviewing the previous three verses, Heb 4:11-13, which begin with Heb 4:11: "Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience," an instruction / command for Hebrew Christians [and all Christians] to be diligent / faithful to enter the rest of God which He has designated for each one to enter based upon one's faithful actions; and not to fail to do that as exemplified by that older generation of ancient Israelites who did not believe in and were disobedient to God's commands to deliver them and enable them and therefore did not enter their designated rest to enter and permanently reside in the promised land - even dying in the wilderness instead because of their unbelief in God and His promise to give them the victory and possession of the promised land ...

followed by Heb 4:12 which 'speaks of' the impeccable, totally trustworthy and all inclusive - nothing hidden - authority and omniscient knowledge by which God operates with every single individual, "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart" ...

followed by Heb 4:13, an affirmation of God and His Word being impeccable, totally trustworthy and all inclusive - nothing hidden - authority and omniscient knowledge by which God operates with every single individual: "And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with Whom we have to do" ...

which is followed by Heb 4:14 wherein there is written a statement of God's compassionate mercy and grace in all of this holding every believer accountable to God for his actions, in which verse the author writes, "Therefore, since we have a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession;" Note that the Greek word "homologia" may be rendered, profession, confession, acknowledgment which often may be synonymous, (cp 2 Co 9:13; 1 Tim 6:12, 13; Heb 3:1, 4:14, 10:23).

So believers - Hebrew believers of the church age [and Gentile believers as well] have a great high priest to intercede for each and every one of them; a high priest Who has passed through from earth in His resurrection body and through the heavens in the sense of through the heavens directly to the throne of God in the third heaven, Jesus the Son of God in His perfect resurrection body in His perfect Humanity as the GodMan to be our interceding priest for all things in our lives as a result of His propitiation for our sins, (cp 1 Jn 2:2). In view of this, believers are to hold fast their confession / profession / acknowledgment of their faith in God to enter His rest so that they do not fall / fail from entering that rest / eternal rewards for faithful service that He has designated for each one of us who hold fast our faith / our confession of Who God is and what He has promised and will do relative to our designated rest - that confession / profession / acknowledgment resulting in our faithfulness instead of unbelief and unfaithfulness and loss of God's rest as the ancient older generation of Israelites failed to received and died in the wilderness.

And Heb 4:14 is reinforced by Heb 4:15 which states, "For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin;" which stipulates that our high priest has unsurpassable sympathy for the believer's weaknesses because He has been tempted in all things as we are [now being tempted moment to moment in our lives] yet He is without sin. Hence He is ready, willing and able in all circumstances to intercede for us - for our imperfections / our failures - especially as we hold fast to our confession / faith in Him despite our failures - an unsurpassable encouragement for us to persevere, move on toward the goal of entering His rest by trusting in Him and moving forward to follow Him faithfully, albeit confessing known sins to stay in good stead / fellowship with God moment to moment in order to maximize the rest of God, i.e., the rewards we might receive for holding fast to our confession / profession in Christ our Savior, (cp 1 Jn 1:9 )

Finally, Heb 4:16 caps off this chapter on entering the rest of God on a high encouraging note for all believers which reads: "Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need." The phrase "throne of grace" points both to the sovereignty of God and to God's love to men at the same time. For no one can qualify for entering the rest of God without God's grace and mercy at any time - and it is all through His Son Jesus Christ Who is on that throne.

U) (Heb 4:14-16) Expositor's Bible Commentary On Heb 4:14-16]:

(Heb 4:11 NASB) "Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.

(Heb 4:12 NASB) For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

(Heb 4:13 NASB) And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with Whom we have to do.

(Heb 4:14 NASB) Therefore, since we have a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

(Heb 4:15 NASB) For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

(Heb 4:16 NASB) Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need."

"IV. A Great High Priest (4:14-5:11)

One of the major insights of this epistle is that Jesus is our great High Priest. The author proceeds to reinforce his exhortation to enter the rest with a reminder of the character of our High Priest. Jesus is one with his people and for them

[BSM: As well as the whole world, (1 Jn 2:2) He offers the perfect sacrifice. This is seen largely in terms of the Day of Atonement ceremonies in which the role of the high priest (and not simply any priest) was central]

A. Our Confidence (4:14-16)

The first point is that Jesus knows our human condition. It is not something he has heard about, so to speak, but something he knows; for he, too, was man. We may approach him confidently because he knows our weakness.

14 Our confidence rests on Jesus. He is "a great high priest," a title that suggests his superiority to the Levitical priests ("high priest" in Heb. is lit. "great priest"; the author's usage is not common in the OT, though it does occur there). Jesus has "gone through the heavens." The Jews sometimes thought of a plurality of heavens, as in Paul's reference to "the third heaven" (2Cor 12:2) or the Talmud's reference to seven heavens (Hagigah 12b). The thought is that Jesus has gone right through to the supreme place. His greatness is further emphasized by the title "Son of God." All this is the basis for an exhortation to hold firmly to our profession

15 Our High Priest has entered into our weakness and so can sympathize meaningfully with us. He "has been tempted... just as we are" (kath' homoioteta) may mean "in the same way as we are tempted" or "by reason of his likeness to us"; both are true. There is another ambiguity at the end of the verse where the Greek means "apart from sin." This may mean that Jesus was tempted just as we are except that we sin and he did not. But it may also mean that he had a knowledge of every kind of temptation except that which comes from actually having sinned. There are supporters for each interpretation. But it may be that the writer was not trying to differentiate between the two. At any rate his words can profitably be taken either way. The main point is that, though Jesus did not sin, we must not infer that life was easy for him. His sinlessness was, at least in part, an earned sinlessness as he gained victory after victory in the constant battle with temptation that life in this world entails. Many have pointed out that the Sinless One knows the force of temptation in a way that we who sin do not. We give in before the temptation has fully spent itself; only he who does not yield knows its full force.

16 Having this High Priest gives confidence. So the writer exhorts his readers to approach God boldly. The word "us" does away with the mediation of earthly priests. In view of what our great High Priest has done, there is no barrier. We can approach God. "The throne of grace" occurs only here in the NT. It points both to the sovereignty of God and to God's love to men. The rabbis sometimes speak of a "throne of mercy" to which God goes from "the throne of judgment" when he spares people (Lev R 29. 3, 6, 9, 10). The idea here is not dissimilar, all the more so since the writer goes on to speak of receiving mercy. We need mercy because we have failed so often, and we need grace because service awaits us in which we need God's help. And help is what the writer says we get—the help that is appropriate to the time, i.e., "timely help." The writer is urging a bold approach. Christians should not be tentative because they have the great High Priest in whom they can be confident. His successful traverse of the heavens points to his power to help, and his fellow-feeling with our weakness points to his sympathy with our needs. In the light of this, what can hold us back?"

V) [(Heb 4:14-16) Bible Knowledge Commentary On Heb 14-16]:

(Heb 4:11 NASB) "Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.

(Heb 4:12 NASB) For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

(Heb 4:13 NASB) And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with Whom we have to do.

(Heb 4:14 NASB) Therefore, since we have a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

(Heb 4:15 NASB) For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

(Heb 4:16 NASB) Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need."

"4:14. But this need not be so. On the contrary there is every reason to hold firmly to the faith we profess in view of the fact that the believers' great High Priest... has gone through the heavens. Only once previously (2:1-3:6) had the writer referred explicitly to the priesthood of Jesus, though it was implicit in 1:3,

[BSM On Heb 1:3]:

(Heb 1:3) "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by the word of His power. Having made purification for our sins, He sat down at the right hand of the Majesty in heaven."]

but now he was preparing to undertake an extensive consideration of that truth. But before doing so, he wished to suggest its practical relevance to his readers whom he exhorted to "hold firmly to the faith." They had to know that the priesthood of their Lord offered them all the resources they needed.

4:15. The One who served as High Priest on their behalf had been where they were and had been tempted in every way, just as they were. Though unlike them He was without sin (cf. 7:26; 2 Cor. 5:21; 1 John 3:5), never responding wrongly to any of His temptations (nor could He, being God), yet as a man He could feel their reality (much as an immovable boulder can bear the brunt of a raging sea) and thus He is able to sympathize ( sympathēsai, lit., "to feel or suffer with") with their and our weaknesses. It may indeed be argued, and has been, that only One who fully resists temptation can know the extent of its force. Thus the sinless One has a greater capacity for compassion than any sinner could have for a fellow sinner.

4:16. With such a High Priest, it follows that believers should approach the throne of grace with confidence (parrēsias; cf. 3:6; 10:19, 35). In a book filled with lovely and captivating turns of expression, few excel the memorable phrase "throne of grace." Such a conception of the presence of God into which beleaguered Christians may come at any time, suggests both the sovereignty of the One they approach (since they come to a "throne") and His benevolence. At a point of contact with God like this Christians can fully expect to receive mercy and find grace to help... in... time of need."

I) [HEB 5:1-4]:

A) [BSM: Commentary on Heb 5:1-4 in view of Heb 4:11-16]:

(Heb 4:11 NASB) "Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.

(Heb 4:12 NASB) For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

(Heb 4:13 NASB) And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with Whom we have to do.

(Heb 4:14 NASB) Therefore, since we have a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

(Heb 4:15 NASB) For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

(Heb 4:16 NASB) Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.

(Heb 5:1 NASB) For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

II) HEB 5:1]:

A) [BSM Commentary on Heb 5:1 in view of Heb 4:11-16]:

The last section of Hebrews chapter 4 concludes with Heb 4:16 which caps off this chapter on entering the rest of God on a high encouraging note for all believers which reads "Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need." The phrase "throne of grace" points both to the sovereignty of God and to God's love to men at the same time. For no one can qualify for entering the rest of God without God's grace and mercy at any time - and it is all through His Son Jesus Christ Who is on that throne.

Whereupon, the author of Hebrews follows with Heb 5:1 which reads, (Heb 5:1 NASB) "For every high priest taken from among men [in the sense of sinful men unlike our High Priest Jesus Christ, Son of God Who is without sin] is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins;" referring to high priests who are taken from among men who are of the population of sinful mankind descendant from Adam yet appointed of God on behalf of sinful men in things pertaining to God especially in the sense of offering both gifts and sacrifice for the sins of men, evidently the Mosaic Law is in view, especially since the Book of Hebrews is primarily addressed to Hebrew / Jewish Christians who evidently are leaning toward going back to the Law of Moses as a means to enter into the Kingdom of God instead of continuing in faith in Christ alone for eternal life.

B) (Heb 5:1) Expositor's Bible Commentary On Heb 5:1]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins."

"1 The author proposes to explore something of the nature of high priesthood and begins by showing that it has both a manward and a Godward reference. It is of the essence of priesthood that the priest has community of nature with those he represents. But his work is "in matters related to God," specifically in offering "gifts and sacrifices for sins." These two are sometimes differentiated as cereal and animal offerings. It seems more likely, however, that the writer is summing up the priestly function of offering."

C) [(Heb 5:1) Bible Knowledge Commentary On Heb 5:1]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins."

"5:1. If it be asked what a high priest really is, the answer is easily drawn from the Old Testament institution with which the readers were familiar. Such a person is one of mankind's own number: he is selected from among men and he is also their representative in matters related to God. These "matters" include the offering of both gifts (dōra) and sacrifices (thysias) for sins (cf. 8:3; 9:9)."

III) HEB 5:1-2]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

(Heb 5:2 NASB) He can deal gently with the ignorant and misguided, since he himself also is beset with weakness;"

A) [BSM on Heb 5:2]:

The author of Hebrews continues on the subject of those appointed by God to be a high priest of men in verse 1 whom God  appointed and states that that high priest can deal gently with the ignorant and misguided, since he himself is beset with the same weaknesses, indicating that because of his weaknesses himself he is able and should deal gently with the ignorant and misguided as all men are. Note that although Jesus Christ is both man and God, His manhood is perfect, without sin, not misguided or ignorant, yet His capacity is nevertheless far more capable having been tempted by the devil to deal with men who are sinful, knowing far better the flaws of men being both God and Man, Who created all things, (Jn 1:1-3 )]

B) [(Heb 5:2 NASB) Expositor's Bible Commentary On Heb 5:2]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

(Heb 5:2 NASB) He can deal gently with the ignorant and misguided, since he himself also is beset with weakness;"

"2 It is not easy to translate metriopathein (NIV, "to deal gently with"). It refers to taking the middle course between apathy and anger. A true high priest is not indifferent to moral lapses; neither is he harsh. He "is able" to take this position only because he himself shares in the same "weakness" as the sinners on whom he has compassion. The word may denote physical or moral frailty, and the following words show that in the case of the usual run of high priests the latter is included. The earthly high priest is at one with his people in their need for atonement and forgiveness."

III) [HEB 5:1-3]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

(Heb 5:2 NASB) He can deal gently with the ignorant and misguided, since he himself also is beset with weakness;"

(Heb 5:3 NASB) and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself."

A) [BSM on Heb 5:3 with Heb 5:1 & 2 in view]:

Heb 5:3 indicates that because of the high priest of men is beset with weakness like the rest of us, [unlike the perfect GodMan High Priest Jesus Christ] considering his appointed position as high priest of men, his job is / his obligation is to offer sacrifices for sins, as for the people whom he is high priest for and so also is he to offer sacrifices for his own sins. Albeit since Jesus Christ is both man and God, His manhood is perfect, without sin, not misguided or ignorant, yet His capacity is nevertheless far more capable having been tempted by the devil to deal with men who are sinful, knowing far better the flaws of men being both God and Man, Who created all things, (Jn 1:1-3 )]

B) [(Heb 5:3) Expositor's Bible Commentary On Heb 5:3]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

(Heb 5:2 NASB) He can deal gently with the ignorant and misguided, since he himself also is beset with weakness;"

(Heb 5:3 NASB) and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself."

"3 The high priest is required to make offerings for himself just as for his people. For the Day of Atonement it was prescribed that the high priest present a bull "for his own sin offering" (Lev 16:11). And in the first century, as he laid his hands on the head of the animal, he would say, "O God, I have committed iniquity and transgressed and sinned before thee, I and my house and the children of Aaron, thy holy people. O God, forgive, I pray, the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house" (M Yoma 4:2). Only then was he able to minister on behalf of the people. In the matter of sins and of sacrifices the priest must regard himself in exactly the same way he regards the people. His case is identical with theirs."

C) [(Heb 5:2-3) Bible Knowledge Commentary On Heb 5:2-3]:

(Heb 5:1 NASB) "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifice for sins.

(Heb 5:2 NASB) He can deal gently with the ignorant and misguided, since he himself also is beset with weakness;

(Heb 5:3 NASB) and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself."

"5:2-3. The high priest must also be a man of compassion as the word metriopathein, which underlies the phrase deal gently, implies. This is the capacity to moderate one's feelings to avoid the extremes of cold indifference and uncontrolled sadness. For an ordinary high priest of the Old Testament, this sympathy grew out of an awareness that he himself was subject to weakness, prone to failures of his own. Hence in his sacrificial activities he must make the necessary offerings for his own and the peoples' sins. In this respect alone, as the author will show later (cf. 7:27), Christ did not exactly correspond to the characteristics described here, since He "was without sin" (4:15). But it is also possible that the writer thought of the compassion of the Son-Priest as being far richer than the moderate gentleness he ascribed to other high priests."

IV) [HEB 5:4]:

(Heb 5:4 NASB) And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

A) [BSM On Heb 5:4]:

And Heb 5:4 indicates that no one appoints himself the honor of being a high priest of men, but he receives it when he is called by God, even as Aaron was in the time of Moses, (cf. Ex 28:1-3). Note that Scripture indicates a number of disasters came upon individuals such as Korah (Num 16), Saul (1 Sam 13:8ff) and Uzziah (2 Chr 26:16ff) who took it upon themselves to act as if they were high priests and were evidently not so appointed by God]

B) (Heb 5:4) Expositor's Bible Commentary On Heb 5:4]:

(Heb 5:4 NASB) And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

"4 The negative statement immediately refutes any thought that a man can take the initiative in being made high priest. It is an honor to be a high priest (cf. Jos. Antiq. III, 188 [viii. 1]). The only way to be made high priest is by divine appointment, and the appointment of Aaron sets the pattern (Exod 28:1-3). In point of fact, no other call to be high priest is recorded in Scripture, though we might reason that the call to Aaron was not simply personal but also included his family and descendants. At any rate, the Bible records disasters that befell those who took it upon themselves to perform high priestly duties, as in the cases of Korah (Num 16), Saul (1Sam 13:8ff.), and Uzziah (2 Chronicles 26:16ff.)."

V) [HEB 5:5]:

(Heb 5:5 NASB) So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you'

A) [BSM on Heb 5:5]:

(Heb 5:4 NASB) "And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

(Heb 5:5 NASB) So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you'

It is clear that it is an honor for Christ to become a high priest, yet He did not take upon himself this honor; "but He [God] Who said to Him, 'You are My Son, today I have begotten you,' in the sense that at a moment in time God appointed God's Son to be / exist as a high priest which evidently gives honor and glory to Christ indicating He became a high priest based on God's having appointed Him to that High Priesthood - One of unsurpassed glory, to One Who expresses unsurpassed and mercy to fallen mankind even among those whom God has also appointed as high priests to mankind. So the phrase rendered, "today I have begotten you," from Ps 2:7 refers to the appointing Christ as THE HIGH PRIEST by God as one which is inestimably superior to all high priests because He is God, the Son of God, and it is God and God alone Who has begotten God the Son to be THE HIGH PRIEST appointed of the order of Melchizedek in which order there is only one Priest Who is a priest forever, hence both the Son of God and Melchizekek are God and one and the same, (Heb 5:6). For Melchizedek is forever having and no end, pointing to Christ Himself being that priest incarnate during the time of Abraham , (see excerpt of study below)]

VI) [HEB 5:4-5:6]:

(Heb 5:4 NASB) "And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

(Heb 5:5 NASB) So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you'

(Heb 5:6 NASB) just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

A) [BSM commentary on Heb 5:6]:

(Heb 5:6 NASB) just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

So the phrase rendered, "today I have begotten you," from Ps 2:7 refers to the appointing of Christ as THE HIGH PRIEST by God as one which is inestimably superior to all high priests because He is God, the Son of God, and it is God and God alone Who has begotten God the Son to be THE HIGH PRIEST appointed of the order of Melchizedek of which order there is only one Priest Who is a priest forever, (Heb 5:6). So this indicates that Melchizedek is forever having no beginning and no end, pointing to Christ Himself being that priest incarnate during the time of Abraham].

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MELCHIZEDEK

If you examine the passages that refer to Melchizedek, you will find that the only One that Melchizedek it could be is Jesus Christ Himself in His preincarnate appearances - the only one Who could be high priest of the order of Melchizedek:

[Gen 14:18-19]:

(v. 18) Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High,

19 and he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth.

[Ps 110:1-4]:

PS 110:2 The LORD will extend your mighty scepter from Zion; you will rule in the midst of your enemies.

PS 110:3 Your troops will be willing on your day of battle. Arrayed in holy majesty, from the womb of the dawn you will receive the dew of your youth.

PS 110:4 The LORD has sworn and will not change his mind: "You are a priest forever, in the order of Melchizedek."

[BSM: A priest that rules forever must be in the order of a priesthood that is forever]

[Heb 5:4-10]:

HEB 5:4 No one takes this honor upon himself; he must be called by God, just as Aaron was.

HEB 5:5 So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father. "

HEB 5:6 And he says in another place, "You are a priest forever, in the order of Melchizedek."

[BSM: God appointed Christ to be a priest forever in the order of Melchizedek which implies that Melchizedek must be suitable for Christ Who is eternal and perfect / without sin. Hence Melchizedek must be eternal and perfect / without sin, i.e., God]

HEB 5:7 During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.

Heb 5:8 Although he was a son, he learned obedience from what he suffered

Heb 5:9 and, once made perfect, he became the source of eternal salvation for all who obey him

Heb 5:10 and was designated by God to be high priest in the order of Melchizedek.

[BSM: Christ was through His Perfect Humanity through His sacrifice for the sins of the whole world was made perfect and became the sourse of eternal salvation for all who obey / believe in Him for that eternal salvation and was designated by God to be a high priest in the order of Melchizedek, which order must be eternal and perfect]

[Heb 6:19-20]:

19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,

20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

[Heb 7:1-3, 9-28]:

HEB 7:1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,

[BSM: Note that just as God's presence was in the tabernacle in the wilderness and in the temple in Jerusalem for a period of time, so Melchizedek, Who is God, was present as king of Salem [future Jerusalem] and priest of God Most High for a period of time]

HEB 7:2 and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace."

[BSM: Furthermore, Melchizedek's name means "king of righteousness" then also "king of Salem" which means "king of peace;" all of which signify that Melchizedek can only be God, nothing less. For no one else can be king of righteousness and king of peace except God Himself. So there is only one Who can be appointed high priest of the order of Melchizedek, Jesus Christ, the Son of God, Who is eternal God, king of peace, king of righteousness. No one else]

(HEB 7:3) "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever."

[BSM: This cannot be taken that there is no record of Melchizedek in the sense of no "paper trail," i.e., no record, as some contend. It is too specific and repetitive: Melchizedek is without father or mother??? without genealogy??? without beginning of days or end of life???, like the Son of God he remains a priest forever??? He cannot be a mortal human being because he, like the Son of God, remains a priest forever. If there were no record of Melchizedek yet he is nevertheless mortal, why the emphatic repetitive phrases, "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever. Why not simply write that there is no official record of him]"

HEB 7:9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham,

HEB 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

HEB 7:11 "If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come--one in the order of Melchizedek, not in the order of Aaron?

[BSM: Notice that there is a clear indication that there must be a priesthood that is not flawed but perfect and forever to accomodate Christ Who is not flawed but perfect and forever / eternal. The implication is that the order of Melchizedek is perfect hence a high priest that is perfect and eternal, one appointed by God in the order of the perfect priesthood: the order of Melchizedek substantiates that Melchizedek is Christ in His preincarnate appearance which includes His encounter with Abram. Could Christ be of the order of an imperfect, mortal priesthood if He is to be perfect and eternal? No. Hence the order of Melchizedek is perfect and forever]

Heb 7:12 For when there is a change of the priesthood, there must also be a change of the law.

Heb 7:13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.

Heb 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.

Heb 7:15 And what we have said is even more clear if another priest like Melchizedek appears,

Heb 7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.

[BSM: So the priesthood of Melchizedek is based on the power of an indestructible / forever life which is compatible for Christ, for He is indestructible / eternal just as Melchizedek is Who therefore is God, the Son of God preincarnate appearing before Abram]

Heb 7:17 For it is declared: 'You are a priest forever, in the order of Melchizedek.' 

[BSM: So the priesthood of Melchizedek is characterized by and based on the power of an indestructible / forever life which is compatible /commensurate with Christ being appointed by God to be of the order of the priesthood of Melchizedek, because Christ is indestructible / eternal. For Christ is indestructible / eternal just as Melchizedek is by dint of being qualified for Christ to be appointed of the order of Melchizedek, Who Christ therefore is God, the Son of God in His preincarnate appearing before Abram in Gen 14:18-19 being King of Salem, Priest of God Most High for a season, just as the Lord God made His presence in the Tabernacle and the Temple in Jerusalem amidst His chosen people Israel]

Heb 7:18 NASB For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness

Heb 7:19 NASB (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God.

Heb 7:20 NASB And inasmuch as it was not without an oath 

Heb 7:21 NASB (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER'"); 

Heb 7:22 NASB so much the more also Jesus has become the guarantee of a better covenant.

Heb 7:23 NASB The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing

(Heb 7:24 NASB) but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.

(Heb 7:25 NASB) Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.

[BSM: Notice that in order for Jesus to provide salvation unto eternal life He must continue forever as it stipulates in Heb 7:24 and thereby He holds His priesthood permanently so that all may believe in His propitiation for the sins of the whole world and forever be saved - because He continues forever - thereby He always lives to make intercession for them]

(Heb 7:26 NASB) For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 

(Heb 7:27 NASB) Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

(Heb 7:28 NASB) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever."

[BSM on Heb 7:26-28]:

[So the priesthood of the priests of the order of Aaron who administered the Law to Israel were limited in their mortal  lifespans, weak, sinful and not able to administer salvation unto eternal life to themselves or to others. It was fitting that all of mankind in order to have available to them eternal life to have a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens, Who does not need daily, like those high priests who administered the Law to Israel - the priesthood of Aaron - to offer up sacrifices for their own sins. So Christ offered up Himself once for the sins of all mankind. But the word of the oath, which came after the Law, appoints a Son - Jesus Christ made perfect forever - appointed by God Himself as high priest to the order of the priesthood of Melchizedek - a priesthood equal to the eternality and perfection of the highpriest Jesus Christ.

[BIBLE KNOWLEDGE COMMENTARY HEB 7:1-10:18]:

Here begins the longest single expository passage in the epistle. Its very length suggests its importance. Its theme is the core theme of Hebrews. The real resource of the readership, in the midst of their pressures, is the high priesthood of Christ. They must realize the greatness of that priesthood, its superiority to the Levitical institutions, and the perfect access they have to it on the basis of Christ's death.

1. The Superior Priest (chap. 7)

The writer returned to the theme he had introduced in 5:1-10, but which he doubted his readers would comprehend (cf. 5:11). In the conclusion of his most recent warning (5:11-6:20) he had renewed the subject of the Melchizedek priesthood (6:19-20). The exposition of that theme is now given.

7:1-3.

(HEB 7:1) '''This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,

(HEB 7:2) and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace."

(HEB 7:3) Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.'''

To begin with, the writer set forth the personal greatness of the Old Testament figure Melchizedek. As a fit prototype for Christ Himself, Melchizedek was both a king and a priest. He both blessed... Abraham and received his tithes. Melchizedek's name and title suggest the messianic attributes of righteousness and peace. So far as the Old Testament record is concerned, he was without father or mother, without genealogy, without beginning of days or end of life. In saying this, the author is often taken to mean that the silence of the inspired record presents Melchizedek as typologically like the Son of God. But though this is possibly true, the statements do not sound like it, particularly the assertion that Melchizedek remains a priest forever.

[BSM: There is nothing to indicate that there is no official record of Melchizedek. This cannot be taken that there is no record of Melchizedek in the sense of no "paper trail," i.e., no record, as some contend. It is too specific and repetitive: Melchizedek is without father or mother??? without genealogy??? without beginning of days or end of life???, like the Son of God he remains a priest forever??? He cannot be a mortal human being because he, like the Son of God, remains a priest forever. If there were no record of Melchizedek yet he is nevertheless mortal, why the emphatic repetitive phrases, "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever. Why not simply write that there is no official record of him]"

The word "forever" translates a phrase ( eis to diēnekes) that occurs only in Hebrews (here and in 10:12, 14) and means "continuously" or "uninterruptedly."

It seems more natural that the author meant that Melchizedek belonged to an order in which there was no end to the priesthood of those engaged in it. (He later said in 7:8 that Melchizedek "is declared to be living."

[BSM] On the contrary, Heb 7:8 contrasts those of the Arronic priesthood who are mortal and all die with those of the Melchizedek priesthood who "live on" which is the acceptable translation. Compare Heb 5:6 which stipulates that the priests of the order of Melchizedek live forever, i.e., live on.]

If this is correct, Melchizedek may have been an angelic being who reigned for a time at Salem (i.e., Jerusalem). If so, the statement that he was "without beginning of days" would not mean that he was eternal, but simply that he had a pretemporal origin.

[BSM] You cannot presuppose that Melchizedek was an angel without some evidence. And then redesign the meaning of the phrases "without father or mother??? without genealogy??? without beginning of days or end of life???, like the Son of God he remains a priest forever??? "without beginning of days" into a conclusion that Melchizedek was of a "pretemporal origin," and not eternal. Angels were created just like man was. And why would an angelic being be a suitable priest hood for God to appoint Christ Who is God and eternal to be of the order of a "pretemporal" angelic being]

Nor would this concept of Melchizedek as an angel elevate him to the same level as God's Son, since the author painstakingly asserted the Son's superiority to the angels (1:5-14). There is indeed evidence that, at Qumran, Melchizedek was regarded as an angelic personage. If this is the case in Hebrews, then the Son of God is the High Priest in an order in which Melchizedek is simply a priest.

[BSM: Why would such a priesthood be suitable to the eternal Son of God?]

7:4-10. The personal superiority of Melchizedek over the patriarch Abraham is guaranteed by the fact that Abraham gave him a 10th of the plunder. And though Melchizedek had no connections with the Levitical order, still he both received this tithe from Abraham and blessed him. This act of blessing reinforced his superiority to the patriarch. Moreover, he was evidently superior to the Levites as well, who collected tithes but were nonetheless subject to death. By contrast the tithe collected from Abraham was collected by him who is declared to be living. Furthermore, in a sense Levi paid the tithe through Abraham because... Levi was still in the body of his ancestor. The original expression, rendered one might even say, probably means something like "so to speak." The writer knew that Levi did not literally pay tithes to Melchizedek, but on the principle that an ancestor is greater than his descendants, Abraham's act affirmed Melchizedek's superiority even to the Levitical priests themselves. Melchizedek thus has a greatness which the Old Testament record clearly attests.

Having established Melchizedek's greatness both personally and in comparison with Abraham and Levi, the writer was ready for a new point. This superiority was needed, since the Law was superseded. The inadequacy of the legal and Levitical systems had to be replaced by something better.

(HEB 7:11 "If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come--one in the order of Melchizedek, not in the order of Aaron?

(HEB 7:12 For when there is a change of the priesthood, there must also be a change of the law.

"7:11-12. In the simplest manner, the author argued for the imperfection of the Levitical priesthood on the basis of God's promise (recorded in Ps. 110:4) that a new Priest would arise belonging to an order other than Aaron's. Since there was a change of the priesthood, it follows that the whole legal system on which the Levitical institutions were predicated also had to be changed. Here the writer virtually affirmed the Pauline truth that "you are not under Law" (Rom. 6:14), though he approached it from a different angle.

[BSM: The angle is Jesus Christ and His propitiation for the sins of the whole world, providing salvation unto eternal life NOT through keeping rules of human conduct such as the Mosaic Law but as a free gift through a moment of faith alone in Christ alone:

Ro 6:14 "For sin shall not be your master, because you are not under law, but under grace."]

(HEB 7:13 "He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.

(HEB 7:14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests."

"7:13-14. Levitical priesthood was superseded by the fact that our Lord descended from Judah. That tribe had no role in the Levitical institutions, and the things God had said about the new Priest applied to One from Judah, which is proof that a change was made."

(HEB 7:15 "And what we have said is even more clear if another priest like Melchizedek appears,

(HEB 7:16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.

(HEB 7:17 For it is declared: 'You are a priest forever, in the order of Melchizedek.'

(HEB 7:18 NASB For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness.

(HEB 7:19 NASB (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God."

"7:15-19. A further proof (and what we have said is even more clear) is found in the consideration that the new Priest has an indestructible (akatalytou) life. Psalm 110:4 was here quoted again to show that such an unending life is an inherent part of the order of Melchizedek. (The author probably had this text in mind when he made the statement about Melchizedek in Heb. 7:8.) Thus the new Priest does not hold His office on the basis of a regulation as to His ancestry. This rendering freely translates the original which is more nearly represented by the words "not after the Law of a carnal commandment." The writer seems to mean that the Law which regulated the priestly institution and succession was "carnal" or "fleshly," not in the sense of being evil, but in the sense that it pertained to people of flesh who died. But this former regulation has been replaced because of its inherent weakness and uselessness. What has replaced it is the new priesthood which constitutes a better hope... by which we draw near to God. Thus the writer established the point that the Law which made nothing perfect was replaced by a priestly institution which can accomplish its objectives in those who approach God through it.

If, as the author has shown, Melchizedek was greater than Levi (vv. 4-10) and the new priesthood necessarily abrogates the old (vv. 11-19), then the new Priest has to be greater than the Levitical priests.

(HEB 7:20 NASB) "And inasmuch as it was not without an oath [which God swore that Christ was high priest of the order of Melchizedek]

(HEB 7:21 NASB) (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER'"); 

(HEB 7:22 NASB) so much the more also Jesus has become the guarantee of a better covenant."

"7:20-22. The priesthood of Christ differs dramatically from the Levitical priesthood in that it was instituted with an oath. By contrast, the descendants of Aaron assumed their jobs without any oath. The writer then quoted again the divine oath [which God swore that Christ was high priest of the order of Melchizedek]of Psalm 110:4 whose very solemnity argues for the superiority of the new Priest, who was majestically inducted into His role. Moreover, because of this oath, Jesus became the guarantee (engyos, used only here in the NT) of a better covenant. In His own person, Jesus assured the superiority of the new order over the old because His oath [which God swore that Christ was high priest of the order of Melchizedek]secured His permanent installation in the priestly office."

(HEB 7:23 NASB) The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing

(HEB 7:24 NASB) but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.

(HEB 7:25 NASB) Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them."

'''7:23-25. No Old Testament priest ever functioned in this permanent way, since all were subject to death. But the permanent priesthood of Jesus gives Him the capacity to carry His saving work to completion. When the writer asserted that He is able to save completely, he continued to have in mind the salvation-inheritance first referred to in 1:14. The readers were to hold fast to their professions of faith and to continue numbering themselves among those who come to God through Him, knowing that He can see them through every trial and difficulty right to the end of the road because He always lives to intercede for them. In saying this, the author reverted again to a truth he had already enunciated (4:14-16) where he had invited the readers to avail themselves boldly of the mercy and grace accessible to them through Jesus' priesthood. As they did so, they would find that their Captain and High Priest could get the job done! He could lead them victoriously into the glory of the many sons. In this way He saves "completely." '''

(Heb 7:26 NASB) For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 

(Heb 7:27 NASB) Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

(Heb 7:28 NASB) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever."

"7:26-28. After all, He is the kind of High Priest who meets our need. His character is utterly without blemish and He has been exalted above the heavens. Consequently too, He had no need like the Levitical priests to offer sacrifices day after day, first for His own sins, and then for the sins of the people. At first sight verses 27-28 seem to refer to the ritual of the Day of Atonement (Lev. 16), but that was yearly, not "day after day." Probably these verses telescope that ritual with the regular sacrificial routine. There seems to be some evidence from Jewish tradition that a high priest was thought to offer daily sacrifice, and the stipulations of Leviticus 6:12-13 may refer to him.

In any case the new Priest had no need either for sacrifices for Himself or for repeated sacrifices for others. His one act of self-offering was definitive and sufficient. Of this more will be said in Hebrews 9 and 10. Here the author was content to conclude that, in contrast with the Levitical priests, the Son is a perfected High Priest. The reference to the fact that He has been made perfect forever recalls 5:8-10. The sufferings of the Son, here referred to as His sacrificial offering of Himself once for all (ephapax, cf. 9:12; 10:10; also cf. hapax, "once" in 9:26, 28), are what have constituted Him "perfect" for His role in God's presence where He intercedes for His followers. Thus the Law appointed as high priests those who were weak, but the oath, which came after the Law, appointed this kind of Priest. Accordingly the readers could go to Him at all times, fully confident of His capacity to serve their every need."

(HEB 7:1 '''This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,

"1 The writer begins his explanation of the significance of Melchizedek by referring to the incident in Genesis 14:17ff. His minor changes from the LXX do not affect the sense. First he describes Melchizedek as "king of Salem," which may mean "king of Jerusalem" ("Salem" is another name for Jerusalem in Ps 76:2). But it is curious that if the writer thought that Jerusalem was in fact where Melchizedek ministered, he does not mention the fact that Jesus suffered there. Perhaps he was not particularly interested in geography. But it is also possible that he saw Salem as some other place. Westcott (in loc.) says that in Jerome's time Salem was understood to be near Scythopolis, and, again, the LXX of Genesis 33:18 seems to identify Shechem with Salem.

[BSM: If Ps 76:2 indicates that "Salem" is another name for Jerusalem, why speculate about some other location????? The writer of Hebrews does not have to indicate that Jesus suffered in Jerusalem either. There is no problem with his credibility because he does not mention this. What he wrote suffices. He does not have to display an interest in geography. Nor is it worth while speculating about the author thinking of another place besides "Salem" = Jerusalem; or that the LXX stipulates that Salem is Shechem]

Melchizedek was not only a king but a "priest of God Most High." It was not uncommon for one person to combine the roles of priest and king in antiquity. It is, however, the special characteristics of this man rather than the dual offices that are noteworthy. In Genesis 14:17-18 we read that the king of Sodom, who had suffered at the hands of the kings Abraham had just routed, went out to meet the triumphant patriarch and that Melchizedek brought out bread and wine; but the author passes over both of these facts. He concentrates on those aspects of the incident that will help him make the points he has in mind about the work of Christ. The first of them is that he "blessed him," a point he will return to in v. 7.

(HEB 7:2) '''and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace." '''

"2 Abraham gave Melchizedek a tenth of everything, i.e., of the spoils from the battle. This is another point that is elaborated later (in vv. 4ff.). So far the author is simply identifying Melchizedek with his reference to the incident after the battle. Now he goes on to the significance of Melchizedek's name and title. The name, he says, means "king of righteousness." (This is a translation of the Heb. name; it might be more accurate to render it "my king is righteous," but NIV gives the sense and brings in the noun "righteousness" that features so largely in the NT vocabulary of salvation.)

Then the writer goes on to the title "king of Salem." The place name comes from the same root as salom, the Hebrew word for "peace," and it may accordingly be translated in this way. The Greek word "peace" (eirene) has about it the negative idea of the absence of war; in the NT, however, it picks up something of the fuller meaning of the Hebrew salom, which it regularly translates in the LXX. So eirene comes to signify the presence of positive blessing, the result of Christ's work for men. We are reminded of the "Prince of Peace" (Isa 9:6; righteousness in v. 7 is among the qualities linked with this messianic figure). The combination of righteousness and peace is seen in Psalm 85:10. As used here, the two terms point to distinctive aspects of Christ's saving work."

(HEB 7:3) Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

"3 The terms "without father" and "without mother" (apator, ametor) are used in Greek for waifs of unknown parentage, for illegitimate children, for people who came from unimportant families, and sometimes for deities who were supposed to take their origin from one sex only. Some scholars hold that Melchizedek is viewed in the last mentioned way and is being pictured as an angelic being. But it seems much more likely that the author is proceeding along the lines that the silences of Scripture are just as much due to inspiration as are its statements. When nothing is recorded of the parentage of this man, it is not necessarily to be assumed that he had no parents but simply that the absence of the record is significant."

[BSM: This cannot be taken that there is no record of Melchizedek in the sense of no "paper trail," i.e., no record, as some contend. It is too specific and repetitive: Melchizedek is without father or mother??? without genealogy??? without beginning of days or end of life???, like the Son of God he remains a priest forever??? He cannot be a mortal human being because he, like the Son of God, remains a priest forever. Furthermore in multiple places Melchizedek is stipulated as having the qualities of the Son of God, i.e., God. If there were no record of Melchizedek yet he is nevertheless mortal, why the emphatic repetitive phrases, "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever. Why not simply write that there is no official record of him]"

On the other hand, "Forever" translates εἰς τὸ διηνεκές (eis to dienekes), which occurs only in Hebrews in the NT (four times). It does not necessarily indicate duration without any end but rather duration which lasts through the circumstances indicated in the particular case. Here, however, no limit is expressed or implied and the expression thus indicates that Melchizedek's priesthood goes right on without cessation.

[BSM: Melchizedek, being the signatory representation of priests in the priestly order of priests in His priesthood must be eternal, forever, i.e., God because that is the essence of Christ Who is of the order of the priesthood of Melchizedek who can be nothing less: eternal, God]

What was true of Melchizedek simply as a matter of record was true of Christ in a fuller and more literal sense.

[BSM: There is no fuller and more literal sense indicated. What is clearly indicated is that Christ's quality / essence is compatible / the same as that of Melchizedek, i.e., eternal, i.e., God]

So the silence of the Scripture points to an important theological truth. Melchizedek is also "without genealogy," a term the writer apparently coins. Taken together, the' three terms are striking, for in antiquity a priest's genealogy was considered all-important. After the Exile, certain priests whose genealogy could not be established "were excluded from the priesthood as unclean" (Neh 7:64). And just as the record says nothing of Melchizedek's genealogy, so it says nothing of his birth or death. This further silence in Scripture points the writer to another truth about Jesus—viz., that his priesthood is without end. He uses the full title of Jesus—"Son of God"—as in 4:14; 6:6; 10:29 ("my son" in 1:5; 5:5). Since the writer does not use it often, we may sense an emphasis on the high dignity of the Son of God. And it is the Son of God who is the standard, not the ancient priest-king. The writer says that Melchizedek is "made like" (aphomoiomenos) the Son of God, not that the Son of God is like Melchizedek. Thus it is not that Melchizedek sets the pattern and Jesus follows it. Rather, the record about Melchizedek is so arranged that it brings out certain truths that apply far more fully to Jesus than they do to Melchizedek. With the latter, these truths are simply a matter of record; but with Jesus they are not only historically true, they also have significant spiritual dimensions. The writer is, of course, speaking of the Son's eternal nature, not of his appearance in the Incarnation."

[BSM: Melchizedek cannot be "made like" the Son of God in the sense of less than the Son of God because one cannot be "made like" yet be less than the Son of God yet qualify to have the characteristic of being eternal in order to qualify for Melchizedek to be a priest of a priesthood that God might appoint Christ to be a high priest of. So one must conclude that Melchizedek was "made like" the Son of God in the sense of actually being as the Son of God is, i.e., He was the Son of God in every way, eternal, God]

(Heb 7:4 NASB) "Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils."

'''4 The author proceeds to bring out the greatness of Melchizedek with an argument the modern mind may find rather curious but which would have been compelling to his contemporaries. In the ancient world, it was generally recognized that there was an obligation to pay tithes to important religious functionaries. This implies a certain subjection on the part of those paving to those to whom the tithe was paid. So it was significant that Abraham paid to Melchizedek "a tenth of the plunder." This last word means literally "the top of the heap" and was used of the choicest spoils of war. From these spoils an offering would be made to the gods as a thanksgiving for victory. Abraham gave a tenth of the very best to Melchizedek. In the Greek text the subject "the patriarch" comes at the end of the sentence, giving it strong emphasis; i.e., "none less than the patriarch." '''

(Heb 7:5 NASB) "And those indeed of the sons of Levi who receive the priest's office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham. 

(Heb 7:6 NASB) But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises."

"5-6a Here the meaning of the payment of the tithe is spelled out. Not only was such a payment widely customary but the law required it to be made. The writer speaks of "the descendants of Levi who become priests" as "collecting a tenth from the people." In the law it was provided that the people were to pay tithes to the Levites (Num 18:21, 24). But the Levites similarly paid tithes to the priests (Num 18:26ff.); so it could well be said that the people paid tithes to the priests. In any case there seems to be some evidence that in the first century the priests carried out the whole tithing operation, and the writer may be glancing at contemporary custom. This tithing was done by divine appointment.

The writer is strongly interested in "the law," which he mentions fourteen times. The word can denote law in general or a principle according to which one acts. But it is specially used for the law of Moses, which is the meaning here. The law required tithes to be taken of people of whom the priests were "brothers." There is a sense in which the priests had no inherent superiority. They were kin to those who gave tithes to them. They owed their ability to collect tithes to the provision made in the law and not to any natural superiority. But with Melchizedek it was different. He "did not trace his descent from Levi." Melchizedek was not simply one among a host of brothers. He was a solitary figure of grandeur. And he exacted tithes not simply from his brothers but from Abraham. His greatness stands out."

(Heb 7:6 NASB) "But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises. 

(Heb 7:7 NASB) But without any dispute the lesser is blessed by the greater."

'''6b-7 Not only did Melchizedek exact tithes from Abraham, but he also blessed him. The giving of a blessing was a significant act in antiquity. As Calvin puts it, "Blessing is a solemn act of prayer with which one who is endowed with some outstanding public honour commends to God private individuals who are under his care" (in loc). There are senses of the word "bless" in which men "bless" God, i.e., praise him, or in which an inferior prays that God will prosper some superior. But the word is not used in such a way here. It is rather the official pronouncement given by an authorized person. When that happens, there is no denying that it proceeds from a superior: "The lesser person is blessed by the greater."

In the Genesis account Melchizedek makes no claims nor does Abraham concede anything in words. But the patriarch gave up a tenth of the spoils, thus implicitly acknowledging the superior place of Melchizedek. And Melchizedek proceeded to bless Abraham, accepting the implied superiority. The situation is clear to all parties. There is no need to spell it out. And the author is simply drawing attention to what the narrative clearly implies when he brings out the superior status of Melchizedek. Even when Abraham is seen as the one "who had the promises," Melchizedek is superior.'''

(Heb 7:8 NASB) "In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on."

'''8 NIV is a trifle free in this verse. Rather, it reads, "And, here, mortal ['dying'] men receive tithes, but, there, one of whom it is testified that he lives." Those who receive tithes are not merely capable of dying; they do die. They are seen to die. (The present tenses of both dying and receiving coupled with the "here" at the beginning may be held to indicate that the temple system was still in operation at the time the words were written. Thus they support a date before A.D. 70 for the writing of the epistle.) "There" puts Melchizedek in strong contrast to the Aaronic priests. He is remote from this scene. The writer does not say that Melchizedek lives on but that the testimony about him is that he lives. Once more he is emphasizing the silences of Scripture to bring out his point. Scripture records nothing about the death of Melchizedek. This must be borne in mind when estimating the significance of the incident and the way the priest-king prefigures Christ." ''''

[BSM The words of Heb 7:8 "In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on" make an emphatic contrast between mortal men and Melchizedek who it is stipulated "lives on," to continue to make the point that the one who lives on is not mortal but immortal. It does not say or indicate that there is no record of his death - whether or not there is. It is in the present tense, "he lives on" to imply that he will never die. For Melchizedek existed in Abram's time - a very long time ago. There is no reason to indicate that the priesthood of Melchizedek continues on, but not Melchizedek himself because he has died.

HEB 7:9 "One might even say that Levi, who collects the tenth, paid the tenth through Abraham,

HEB 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor."

'''9-10 "One might even say" translates hos epos eipein, an unusual expression (not found elsewhere in the NT or LXX) that "serves to introduce a statement which may startle a reader, and which requires to be guarded from misinterpretation" (Westcott, in loc). The characteristic of Levi (and his descendants) was not that of paying but of receiving tithes. Of course, there is something of the "in-a-manner-of-speaking" about Levi's collecting of tithes just as there is in his paying of them, because he collects them not in person but through his descendants. But the startling thing is that he should be said to pay tithes at all.

When Abraham paid Melchizedek a tithe, the author sees Levi as paying it, for "Levi was still in the body of his ancestor." This is a way of speaking we find here and there in the Bible when the ancestor includes the descendants. So it was said to Rebekah, not two children but "two nations are in your womb" (Gen 25:23). Again, Paul can say, "In Adam all die" (1 Cor 15:22). Levi was thus included in the payment of the tithe (and, of course, all the priests who descended from him and whom the Hebrews esteemed so highly). The author wants his readers to be in no doubt about the superiority of Christ to any other priests and sees the mysterious figure of Melchizedek as powerfully illustrating this superiority.

[BSM: In the same way that Christ is superior to any other priests, so the person of and the priesthood order of Melchizedek is in like manner superior to any other priesthood in order to be a suitable priesthood for Jesus Christ; and Melchizedek is superior to the person and priesthood order of Aaron - the former -Melchizedek - is perfect and eternal, the latter - Aaronic - is flawed and finite. There can only be one conclusion drawn: Melchizedek is Christ]

B. The Royal Priesthood of Melchizedek and of Christ (7:11-14)

(Heb 7:11 NASB) "Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?

(Heb 7:12 NASB) For when the priesthood is changed, of necessity there takes place a change of law also.

(Heb 7:13 NASB) For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.

(Heb 7:14 NASB) For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.

"For the Jew there was an air of finality about the law; it was God's definitive word to men. Also, there was for the Jew the presumption that the Aaronic priesthood was superior to that of Melchizedek, for the law came later than Melchizedek and could be thought to be God's way of replacing all previous priesthoods. But the author points out that the priesthood of Melchizedek was spoken of in Psalm 110, well after the giving of the law.

[BSM: Ps 110:4: "The LORD has sworn and will not change his mind: "You are a priest forever, in the order of Melchizedek."]

That God spoke through David about the Melchizedekian priesthood, while the Aaronic priesthood was a going concern, shows that the priests of the line of Aaron could not accomplish what a priesthood aimed at. And because the priesthood and the law went together, that meant a change in the law as well. The author sees it as significant that Jesus did not come from the priestly tribe of Levi but from the royal tribe of Judah. This fits in with the fact that Jesus' priesthood is of the order of Melchizedek and that he was king as well as priest."

(Heb 7:11 NASB) "Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?"

'''11 Here "perfection" means the condition in which men are acceptable to God. The work of the priests of the line of Levi aimed at bringing about this acceptability, but our author tells us that they failed. That the psalmist speaks of another priest shows that the Levitical priests had not accomplished what they aimed at. The words in parenthesis show that the law and the priesthood were closely connected. Moffatt translates, "It was on the basis of that priesthood that the Law was enacted for the People."

We ought not think of the law and the priesthood as two quite separate things that happened to be operative at the same time among the same people. The priesthood is the very basis of the law. Without that priesthood it would be impossible for the law to operate in its fullness. Thus the declaration by the psalmist (v. 17) that there would be another priest was devastating. He looked for a priest "in the order of Melchizedek, not in the order of Aaron." The Aaronic priesthood was not succeeding and thus had to be replaced by a more effective priesthood.'''

(Heb 7:12 NASB) "For when the priesthood is changed, of necessity there takes place a change of law also."

"12 The connection between the priesthood and the law means that a change in the one involves a change in the other. The author is speaking of more than a transference of the office of priest from one person to another. He is speaking of a change from one kind of priesthood to another. Priesthood like that of Melchizedek differs fundamentally from that after the order of Aaron. Christ is not another Aaron; he replaces Aaron with a priesthood that is both different and better. And with the Aaronic priesthood went the law that had been erected with that priesthood as its basis. Lacking that priesthood, that law had to give way. It had lost its basis. So the author says there must be a change of law.

(Heb 7:13 NASB) "For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar."

"13 The change in the law is seen in that Jesus did not belong to the tribe recognized by the law as the priestly tribe. His tribe was "different," which may mean no more than that it was another than the priestly tribe or that that tribe was of a different nature. It was a nonpriestly tribe. In fact, it was a royal tribe. From this tribe no one "has ever served at the altar." There is a change of tense from the perfect in the word translated "belonged" to an aorist in that rendered "served." Zuntz comments, "The differentiation is excellent; it intimates that no one of the tribe of Judah had ever attended to the altar (prosesche) and that Jesus 'has permanently a share in' (met escheke, 'belongs to') that tribe" (cited by Bruce, in loc.).

David and Solomon, who were of the tribe of Judah, are said to have offered sacrifice (2 Sam 6:12-13, 17-18; 24:25; 1 Kings 3:4; 8:62ff.). But two things should be said about this. In the first place, it is possible that these kings did not do the actual ceremonial. (It is unlikely that Solomon personally offered 22,000 oxen and 120,000 sheep.) David and Solomon may have "offered" in the sense that they provided the sacrificial victims, leaving priests to perform the liturgical function. And in the second place, even if these kings did sometimes perform the actual offering, this was occasional and not their regular function. The author is speaking of the regular ministrations of a priest at the altar, and this none but the sons of Aaron did in the OT period."

(Heb 7:14 NASB) "For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests."

'''14 "For" introduces the explanation of the preceding. The author calls Jesus "our Lord" again only in 13:20. Mostly his use of the term "Lord" (kyrios) is for the Father, but there is no doubt as to whom he means here. His verb "descended" (anatetalken) is unusual in this sense; and Buchanan can go as far as to say, "In none of the Old Testament usages of the verb anatellein was it employed to mean a 'descendant' of a certain tribe or family" (in loc.). Anatellein means "rise," "spring up" and may be used of the rising of a star or of the springing up of a shoot from the roots of a plant. The author may have in mind the rising of a star or, more likely, the OT prophecies about the Messiah being a shoot from the root of David (Jer 23:5 uses the cognate noun for this purpose). Here in v. 14 Jesus is said to come "from Judah," this and Revelation 5:5 being the only places outside the nativity stories to say explicitly that this was his tribe. And to this tribe Moses had nothing to say about priests, the law did not envisage priests from any tribe other than Levi. That is what made the priesthood like that of Melchizedek so unusual.'''

(Heb 7:15 NASB) "And this is clearer still, if another priest arises according to the likeness of Melchizedek,

(Heb 7:16 NASB) who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life.

(Heb 7:17 NASB) For it is attested of Him, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."

(Heb 7:18 NASB) For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness

(Heb 7:19 NASB) (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God."

C. Christ's Priesthood Superior Because of:

1. His life (7:15-19)

The author pursues his theme of the superiority of Christ. He sees him as superior because of his life, the divine oath, the permanence of his priesthood, and his sacrifice. First, he indicates the importance of the fact that Christ is not limited by death as the Levitical priests were.

(Heb 7:15 NASB) "And this is clearer still, if another priest arises according to the likeness of Melchizedek,

"15 What it is that is "even more clear" is not said (there is nothing in the Gr. equivalent to NIV's "what we have said"). Westcott thinks it is the ineffectiveness of the Levitical priesthood; Moffatt, that it is the abrogation of the law. More likely the expression is general and is meant to include both—possibly also that Jesus came not from Levi but from Judah. It is the appearance of a priest "like Melchizedek" that is the decisive factor.

[BSM: So here is a clear declaration that Jesus is a priest "like Melchizedek." Since Jesus is God, and since Jesus is a priest "like Melchizedek" then Melchizedek is God, the preinarnate Jesus Christ.]

(Heb 7:16 NASB) "Who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life."

16 This priest is distinguished by the quality of his life. "A regulation as to his ancestry" renders an expression that is literally "a law of a fleshly commandment." This includes his ancestry, but it may well be wider. It includes all that is "fleshly" about the law. As Robinson puts it, the command "is one which belongs to the realm of man's physical nature, and bears only indirectly on his spiritual being" (in loc.). By contrast, Christ's priesthood depends on "the power" (which means more than "authority") "of an indestructible life." There is a special quality about the life of Christ. Neither does it end nor can it end (cf. the description of him as "the prince" or "author of life," Acts 3:15).

(Heb 7:17 NASB) "For it is attested of Him, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."

17 "For" introduces the clinching testimony of Scripture. The passage cited gives the reason for the foregoing. It is quoted verbatim as in 5:6 (where see commentary). It establishes the special character of Christ's priesthood because of no other priest could it be said that his life was "indestructible." Though it could be said that the Aaronic priesthood was "a priesthood that will continue for all generations" (Exod 40:15), no individual priest is "forever."

(Heb 7:18 NASB) "For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness"

"18 The opening words might more literally be rendered "For there is an annulling of a foregoing commandment," where "annulling" is a legal term that points to the complete cancellation of the commandment in question. "Regulation" refers as in v. 16, to the whole law. The Levitical system in its entirety is set aside by the coming and the work of Christ. At the same time, "former" (proagouses) implies a connection. The Levitical system was not simply earlier in time; it also prepared the way for the coming of Christ. But it had to give way because it was weak and unprofitable. It could not give men strength to meet all the needs of life. It could not bring men salvation."

(Heb 7:19 NASB) "(for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God."

"19 The parenthesis underlines the defects of the law. The writer does not explain what he means by "made perfect" (see comments on 2:10), but clearly he has in mind something like "made fit for God." The law did not give people complete and lasting access to the presence of God. It had its merits, but it did not satisfy their deep needs. For the writer's use of "better," see comments on 1:4; and for his use of "hope," see comments on 3:6; 6:11. The thought of what is better is characteristic of Hebrews, and hope is central to the Christian way. Notice that the hope is said to be better than the regulation or commandment, not better than the hope associated with the commandment. Law and gospel stand in contrast. The gospel is "better" because it enables people to "draw near to God." It was this that the old way could not bring about, but the new way can."

(Heb 7:20 NASB) "And inasmuch as it was not without an oath

(Heb 7:21 NASB) (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER'");

(Heb 7:22 NASB) so much the more also Jesus has become the guarantee of a better covenant.

"2. The divine oath [which God swore that Christ was high priest of the order of Melchizedek] (7:20-22)

The argument is now developed with reference to the oath [which God swore that Christ was high priest of the order of Melchizedek] that established the priesthood after the order of Melchizedek. There was no such oath when the Aaronic priesthood was set up, which means that this priesthood lacks the permanence so characteristic of the priesthood after the order of Melchizedek. There was always something conditional about Aaron's priesthood."

(Heb 7:20 NASB) "And inasmuch as it was not without an oath

(Heb 7:21 NASB) (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER'");"

"20-21 The oath [which God swore that Christ was high priest of the order of Melchizedek] declares the purpose of God in an absolute fashion. It allows of no qualification on account of human weakness or sinfulness or anything else. So the writer contrasts the priesthood that has the security of the divine oath [which God swore that Christ was high priest of the order of Melchizedek] to that which lacked it. Christ is contrasted with the Levitical priests, and the importance of the oath [which God swore that Christ was high priest of the order of Melchizedek] is stressed. It was not simply that an oath [which God swore that Christ was high priest of the order of Melchizedek] was sworn at the same time he was made priest but that the oath [which God swore that Christ was high priest of the order of Melchizedek] was the very essence of what was done. That is the point of the argument. The psalm is quoted once more, this time beginning a little earlier to include the reference to the swearing of the oath [which God swore that Christ was high priest of the order of Melchizedek] and the assurance that the Lord will not change his mind. The new priesthood is permanent. There is no question of its ever being done away.

(Heb 7:22 NASB) "so much the more also Jesus has become the guarantee of a better covenant."

'''22 "Guarantee" translates a word found only here in the NT (engyos) and it brings before us an unusual idea. The old covenant was established, as Bruce (in loc.) points out, with a mediator (Gal 3:19) but with no one to guarantee that the people would fulfill their undertaking. But Jesus stands as a continuing guarantor and that in two directions. He guarantees to men that God will fulfill his covenant of forgiveness, and he guarantees to God that those who are in him are acceptable.

This is the writer's first use of the term "covenant" (diatheke), a word whose importance for him may be gauged from the fact that he uses it no fewer than seventeen times, whereas in no other NT book is it found more than three times. In nonbiblical Greek it denotes a last will and testament, but in the LXX it is the normal rendering of the Hebrew berit ("covenant"). It is agreed that in NT diatheke mostly means "covenant." It also seems, however, that now and then the meaning "testament" is not out of mind (e.g., 9:16). The author may have chosen this word rather than syntheke, the usual word for "covenant," because the latter might suggest an agreement made on more or less equal terms. By contrast, there is something absolute about a will. One cannot dicker with the testator. And in like manner man cannot bargain with God. God lays down the terms. (See further my Apostolic Preaching of the Cross 3rd ed. [Grand Rapids: Eerdmans, 1965] ch.2).

[BSM: Christ's sacrifice for the sins of the whole world on the cross establishes the New Covenant which replaced the Old Covenant, the Mosaic Law.]

(Heb 7:23 NASB) "The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing,

(Heb 7:24 NASB) but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.

(Heb 7:25 NASB) Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them."

"3. Its permanence (7:23-25)

It matters to the author that Christ's life was different in quality from other lives. He has emphasized this in vv. 15ff. and he comes back to it with the thought that the permanence of Christ's priesthood makes it superior to the Levitical priesthood. His life is such that there is no need and no place for a successor.

(Heb 7:23 NASB) "The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing,

(Heb 7:24 NASB) but Jesus, on the other hand, because He continues forever, holds His priesthood permanently."

"23-24 Once more the Levitical priests are set in contrast to Christ. They had to be numerous because like all men they died, and successors were needed to keep the priesthood functioning. Josephus says that there were eighty-three high priests from Aaron to the destruction of the temple in A.D. 70 (Antiq. XX, 227 [x. 1]; the Tal says there were eighteen during the first temple and more than three hundred during the second, Yoma 9a).

Death was inevitable for the Aaronic priests and it meant the cessation of their exercise of the high priesthood. But with Christ it is different. He remains forever and thus his priesthood never has to be continued by another. The word rendered "permanent" (aparabatos) is found nowhere else in the NT. It is often understood to mean "without a successor," but this meaning does not seem to be demonstrated. The word means "that cannot be transgressed," or, as Abbott-Smith puts it, "inviolable, and so unchangeable" (s.v.). Christ lives through eternity, and his priesthood lives with him. The quality of his life means a quality of priesthood that cannot be matched by the Levitical priests.

(Heb 7:25 NASB) "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them."

"25 From Christ's unchanging priesthood the author draws an important conclusion about the salvation Christ accomplishes. The verb "to save" (sozo) is used absolutely, which means that Christ will save in the most comprehensive sense; he saves from all that humanity needs saving from. The expression rendered "completely" (eis to panteles) is an unusual one, used again in the NT only in Luke 13:11 of the woman who could not straighten herself "completely" ("at all," NIV). This may well be the sense of it here, too. Christ's salvation is a complete deliverance no matter what the need of the sinner. Some take the word panteles in a temporal sense and see it as scarcely differing from "forever" or "always." There is more to be said for the former meaning, though the latter is not impossible. The verb "is able" (dynatai) refers to power. Christ's inviolable priesthood, a priesthood that can never be put away, means that he has the capacity (as others have not) of bringing a complete salvation to all who approach God through him.

At the end of the verse we find that Christ intercedes for those who come to him (cf. Rom 8:34). This is sometimes made the vehicle of strange theories, such as the one that says that Christ is always pleading his sacrifice in heaven while worshipers on earth do the same thing in the Holy Communion. It must be stressed that there is no thought of Christ as a humble suppliant. Rather, he is supreme and his very presence in heaven in his character as the one who died for mankind and rose again is itself an intercession. As Snell puts it, "We must be careful not to infer from this verse, or from the last phrase of 9:24, that the author thought of our Lord as having to maintain a kind of continuous liturgical action in heaven for our benefit... the meaning is that our Lord's presence in heaven, seated at God's right hand, and awaiting the full manifestation of his already achieved victory, itself constitutes his effective intercession for us" (in loc.)."

(Heb 7:26 NASB) "For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;

(Heb 7:27 NASB) "Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

(Heb 7:28 NASB) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

This section of the study is rounded off with a glowing description of Christ as our High Priest, better qualified than the Levitical priests, and one who offered a better sacrifice than they did.

(Heb 7:26 NASB) "For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;"

"26 NIV omits the important word "for" (gar) that links this proposition to the preceding one. It is because Christ is what he is hat he intercedes as he does. "Meets our need" is literally "is fitting for us" (hemin eprepen). Even our human sense of the fitness of things is able to recognize Christ's suitability for his saving work.

There are two Greek words for "holy," one (hagios) refers to the quality of separateness of belonging to God, and the other (hosios) signifies rather the character involved in that separation. Hosios is used here. He is also "blameless" (akakos, "without evil," "innocent") and "pure" (amiantos). "Pure" contains the thought of being undefiled, and there may be a contrast between the ritual purity the Levitical high priest must be careful to maintain and the complete moral purity of Jesus.

There is probably another contrast in the words "set apart from sinners," for the Levitical high priest was required to leave his home seven days before the Day of Atonement and live in such a manner as to ensure that he avoided ritual defilement (M Yoma 1.1). But Jesus' separation was not ritual. Some think the words refer to his spotless character and think he is being contrasted with sinful men. It is more likely that we should take the words closely with the following. His work on earth is done. He has accomplished his sacrifice. He has been "exalted above the heavens." This makes him the perfect intercessor.

(Heb 7:27 NASB) "Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself."

"27 There is a problem in the reference to offering sacrifices "day after day" for, while there were daily sacrifices in the temple, the high priest was not required to offer them personally; and the sacrifices that did demand his personal action, those on the Day of Atonement, took place once a year not once a day, a fact the author well knows (9:7, 25, 10:1). Some have thought that we should understand the words to mean not that the high priest offered every day but that he felt the need to offer every day. Others think that Christ's high priestly office, unlike that of the Levitical high priests which involved repeated offerings, is fulfilled daily by his one sacrifice. Such solutions have their attraction. Yet it is not easy to reconcile them with the actual words used. Bruce (in loc.) reminds us that it was always possible for the high priest, as for other people, to commit inadvertent sin, which required the offering of a sin offering (Lev 4:2-3) and that thus the high priest needed to offer daily (to ensure his fitness for ministry). We should also bear in mind that Leviticus requires the high priest to offer the cereal offering each day (Lev 6:19-23; notice that it is "the son [not all the priests] who is to succeed him [Aaron] as anointed priest" who is required to offer this offering [v. 22]). This was regarded as expiatory (Lev R 3:3).

Jesus stands in contrast to the earthly priests. He has no need to offer for his own sins because he has none (4:15). And he has no need to keep offering for the sins of the people, for his one sacrifice has perfectly accomplished this. They were sinful men and had to provide for the putting away of their own sin before they were in a fit condition to do anything about the sins of the people. What they did for themselves, they then proceeded to do for others. But Christ's offering is different. There is none for himself. And for others, he offered "once for all" (ephapax). There is an air of utter finality about this expression. It is characteristic of the author that he introduces the thought of Christ's sacrifice but does not elaborate. He will return to the thought later and develop it."

(Heb 7:28 NASB) "For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever."

"28 Here the contrast between men with all their infirmities and the Son with his eternal perfection is further brought out. "The law" brings us back to the law of Moses, the law of divine origin indeed, but the law that necessarily operates among men with all their weakness. And when the law appoints high priests, they must be limited as all men are limited. There is no other possibility. The "weakness" (astheneia) refers to "the frailty to which all human flesh is heir" (BAG, s.v.). Priests are not made from some super race but from ordinary men, with all the frailty that characterizes ordinary men.

"But" introduces the contrast: the oath [which God swore that Christ was high priest of the order of Melchizedek] makes the difference. This, we are reminded, "came after the law" and so cannot be thought of as superseded by it. The oath [which God swore that Christ was high priest of the order of Melchizedek] has the last word, not the law. And the oath [which God swore that Christ was high priest of the order of Melchizedek] appointed the Son. Actually Psalm 110 which speaks of the oath [which God swore that Christ was high priest of the order of Melchizedek], does not mention the Son, who is referred to in Psalm 2. But the author sees both psalms as referring to Jesus; so he has no difficulty in applying terminology taken from the one to a situation relating to the other. And the Son "has been made perfect forever." He has been made perfect through those sufferings (2:10) that bring people to God."

VI) [HEB 5:4-5:6 cont.]:

B) [(Heb 5:5-6) Expositor's Bible Commentary On Heb 5:5-6]:

(Heb 5:4 NASB) "And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

(Heb 5:5 NASB) So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you'

(Heb 5:6 NASB) just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

"5-6 Christ has the qualification of being called by God. There is perhaps a hint at his obedience in the use of the term "the Christ" (ho Christos) rather than the human name "Jesus." He who was God's own Christ did not take the glory on himself (cf. John 8:54). The writer cites two passages, the first being Psalm 2:7 (cf. 1:5). He will later argue that Jesus ministers in the heavenly sanctuary. Accordingly, it is important that Jesus be seen to be the Son, one who has rights in heaven.

The second citation is from Psalm 110:4. The first verse of this psalm is often applied to Jesus (e.g., 1:13), but this appears to be the first time the Melchizedek passage is used in this way. The psalm says, "You are a priest forever," which is the first use of the term "priest" in this epistle (a term the author will use fourteen times, out of thirty-one in NT; next most frequent use is in Luke—five times). The author of Hebrews uses it of priests generally (7:14; 8:4), of the Levitical priests (7:20, etc.), of Melchizedek (7:1, 3), and of Christ (5:6; 7:11, 15, 17, 21; 10:21). When it is used of Christ, it seems to differ but little from "high priest." It is a powerful way of bringing out certain aspects of Christ's saving work for men. All that a priest does in offering sacrifice for men Christ does. But whereas they do it only symbolically, he really effects atonement.

"Forever" is another contrast. Other priests have their day and pass away. Not Christ! His priesthood abides. He has no successor (a fact that will be brought out later). He is a priest "of the same kind as Melchizedek" (J.C. Ward). Most translations render this "of the order of Melchizedek," but this is incorrect. There was no succession of priests from Melchizedek and thus no "order." Jesus, however, was a priest of this kind—not like Aaron and his successors.'''

C) [(Heb 5:5-6) Bible Knowledge Commentary On Heb 5:5-6]:

(Heb 5:5 NASB) "So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you'

(Heb 5:6 NASB) just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

'''5:5-6. No one is to suppose, the author insisted, that Christ began His priestly functions without the appropriate call from God. On the contrary, the same One who declared Christ to be the King-Son, declared Him also to be a Priest forever, in the order of Melchizedek. In uniting as the author did here the text of Psalm 2:7, which he had quoted before (Heb. 1:5), and the text of Psalm 110:4, he skillfully joined the two great truths about the Messiah which lie at the heart of this epistle. The declaration of Psalm 2 had proclaimed Him the Davidic Heir whose destiny was to rule the nations (cf. Ps. 2:8). But Psalm 110 had also been earlier quoted to much the same effect (cf. Heb. 1:13). Now, however, a further statement of this latter psalm was cited to show that the future Conqueror is also a Priest of a special order. In this way the author united in the person of Christ the dual offices of Priest and King. In doing so the author was perhaps conscious of countering a sectarian position like that evidently current at Qumran, where both a lay, or kingly, Messiah and a priestly Messiah seem to have been anticipated. In any case the two quotations given here from Psalms 2:7 and 110:4 furnish the concentrated essence of the author's thought about the Lord Jesus Christ. It is likely enough that the writer assigned the proclamations of both psalms to the moment when the Son "sat down at the right hand of the Majesty in heaven" (Heb. 1:3).'''

VII) [HEB 5:7]:

(Heb 5:7 NASB) In the days of His [Christ's] flesh, He offered up both prayers and supplications with loud crying and tears to the One [God] able to save Him [Christ] from death, and He [Christ] was heard because of His piety.

A) [BSM on Heb 5:7]:

Mk 14:36 in the NASB says, "And He [Jesus] was saying, ''Abba! Father! All things are possible for You, remove this cup from Me, yet not what I will but what You will."

In view in Mk 14:36 is Jesus Christ in His perfect humanity, limiting Himself to His Humanity only, having set aside the expression of His Diety, (Phil 2:5-6 ). So in His perfect Humanity His approach and expression was HUMAN and His point of view about what He was about to suffer was horrific to Him - in His Humanity. So in His Humanity He prayed to God about what the horrific experience He in His Humanity was about to suffer. Imagine in your humanity the unimaginable pain and suffering and indignation that He in His Humanity was designated by God His Abba! Father  Who is your Abba! Father to face and go through!!! His Humanity was horrified and He prayed IN HIS HUMANITY to "Abba! Father!" - Who is "Abba! Father! to His Humanity as it is to all believers. Jesus in His Humanity went on to pray, "All things are possible for You, remove this cup from Me, yet not what I will but what You will," as you and I maybe would have done - maybe not.Notice that His perfect Humanity knew what He was about to face and prayed out of His understanding of the horrific experience He was about to go through, knowing that all things were possible for God His Abba Father and prayed His request, "remove this cup from Me." Nevertheless Christ IN HIS HUMANITY prayed, "yet not what I will" IN HIS HUMANITY - "but what You will." So Christ willingly IN HIS HUMANITY chose to suffer on the cross for the sins of the whole world!!! Don't know if I would have willingly accepted such an horrific fate - especially for the sake of others. So this is NOT a contradiction as so many contend. So all things are possible with Jesus Christ Who is Perfect Humanity AND God the Son, Creator of the all things, (cf Jn 1:1-3), including the setting aside of His expression as God, acting solely out of His Perfect Humanity during His 3 year ministry (Phil 2:5-8 .); with the exception of His expressing His glory as God at the Mount of Transfiguration, (Mt 17:1-13).

A) [BSM cont. on Heb 5:7]:

(Heb 5:7 NASB) "In the days of His [Christ's] flesh, He offered up both prayers and supplications with loud crying and tears to the One [God] able to save Him [Christ] from death, and He [Christ] was heard because of His piety."

So the phrase "In the days of His [Christ's] flesh,] in the sense of the days from when He added to Himself Perfect Humanity through His birth through the Holy Spirit and a woman] "He offered up both prayers and supplications" through His Perfect Humanity, "with loud crying and tears," anticipating His future horrific experience of suffering for the sins of the whole world during which it would be perfectly logical and understandable that He in His Perfect Humanity would certainly pray with loud crying and tears - a human thing to do given the situation - "to the One [God] able to save Him [Christ] from" such an horrific "death, and He [Christ] was heard because of His piety in the sense of as a result of / considering His perfect godliness in His Perfect Humanity. Since God is Creator of all things and Jesus Christ is God, then He certainly can do all of the above.

B) [(Heb 5:7) Expositor's Bible Commentary On Heb 5:7]:

(Heb 5:7 NASB) "In the days of His [Christ's] flesh, He offered up both prayers and supplications with loud crying and tears to the One [God] able to save Him [Christ] from death, and He [Christ] was heard because of His piety."

"7 The author turns to the second qualification—Jesus' oneness with mankind. In realistic language he brings out the genuineness of Jesus' humanity. Comments agree that the writer is referring to the agony in Gethsemane, but his language does not fit into any of our accounts. It seems that he may have had access to some unrecorded facts. It is also possible that he wants us to see that there were other incidents in Jesus' life that fit into this general pattern.

1) [BSM]:

Re: "but his language does not fit into any of our accounts." Yes it does. Christ's actions are totally human and feasible. What human being wouldn't express himself in loud crying and tears in prayer to the One able to save Him from the horrific agony that was set before Him to experience? This of course is implied by the very words of Heb 5:7, "In the days of His [Christ's] flesh, He offered up both prayers and supplications with loud crying and tears to the One [God] able to save Him [Christ] from death." Pay attention to context]

He speaks of "the days of his flesh," which NIV renders "Jesus' life on earth." But the use of the word "flesh" (sarx) is probably meant to draw attention to the weakness that characterizes this life.

2) [BSM]: The phrase rendered "the days of his flesh," refers to Christ's Humanity. Pay attention to the context]

"Prayers and petitions" (the latter word [hiketerias] appears only here in the NT) point to dependence on God, who alone can save from death. The "loud cries and tears" are not mentioned in the Gethsemane accounts, though there is no reason for thinking that they had no part in the incident. Westcott quotes a rabbinic saying: "There are three kinds of prayers, each loftier than the preceding: prayer, crying, and tears. Prayer is made in silence: crying with raised voice; but tears overcome all things ('there is no door through which tears do not pass')" (in loc.).
There are difficulties at the end of v. 7. The word "heard" (eisakoustheis) is usually taken to mean that the prayer was answered, not simply noted. Most interpreters agree. But they also contend that the prayer must have been answered in the terms in which it was asked. The problem, then, is that Jesus prayed, "Take this cup from me" (Mark 14:36); but he still died.

3) [BSM]: Therefore God did not save Jesus from the cross, did He? Pay attention to context.]

Some see the solution in holding that "from death" (ek thanatou) means "out of the state of death," whereas apo thanatou would be needed for "deliverance away from dying." This is ingenious; but the usage of the prepositions does not support it. Others draw attention to the word rendered "reverent submission" (eulabeia, used again in the NT only at 12:28). As it can mean "fear" as well as "reverence," or "godly fear," it has been suggested that we might understand the verse thus: "He was heard and delivered from the fear of death." This however, does seem to be reading something into the text. Another solution is that the prayer was not that Jesus should not die but that he should not die in Gethsemane ("If Christ had died in the Garden, no greater calamity could possibly have fallen on mankind," Hewitt, in loc.).

4) [BSM]: Pay attention to context. Jesus was not saved from going to the cross and dying on it in horrific agony for the sins of the whole world]

This, however, seems artificial and has not gained much support.
All in all, it seems much better to remember that Jesus' prayer was not simply a petition that he should not die, because he immediately said, "Yet not what I will, but what you will" (Mark 14:36). The important thing about answered prayer is that God does what brings about the end aimed at, not what corresponds exactly to the words of the petitioner. In this case the prayer was that the will of God be done, and this has precedence over the passing of the cup from Jesus. Since the cup had to be drunk, it was drunk! But the significant point is that the Son was strengthened to do the will of the Father. Yet another solution is to take some of the words over into the next verse. This involves inserting a full stop after "death" and then combining the rest as follows: "Having been heard because of his reverent submission, although he was a son, he learned obedience from what he suffered." This, however, seems unnatural and puts too much weight on v. 8 [which follows]."

C) [(Heb 5:7) Bible Knowledge Commentary On Heb 5:7]:

(Heb 5:7 NASB) "In the days of His [Christ's] flesh, He offered up both prayers and supplications with loud crying and tears to the One [God] able to save Him [Christ] from death, and He [Christ] was heard because of His piety."

'''5:7. But also in other respects Jesus is qualified for His priesthood. If it is a question of offerings (cf. v. 1), it can be pointed out that when Jesus was on earth He offered up prayers and petitions. In the expression "offered up" the writer employed the same verb (prospherō) he had used in verse 1. The added description, with loud cries and tears to the One who could save Him from death, has often been thought to refer to the experience of Gethsemane. But the Greek here seems to reflect the Septuagint rendering of Psalm 22:24. Since that psalm is messianic for this author (cf. Heb. 2:12), it is probable that he actually has the sufferings of the Cross in mind, as does the psalm. This would be appropriate since the cries of the Savior would then be linked directly with His sacrificial work.
That these "cries and tears" were accepted by God is evidenced by the observation, He was heard because of His reverent submission (eulabeias). To this also Psalm 22 bears reference in that its latter half are the words of One who has emerged from suffering in triumph and praises God for that (cf. Ps. 22:22-31). In fact the psalm's first note of triumph has already been quoted (i.e., Ps. 22:22 in Heb. 2:12). Thus the "reverent" Sufferer was indeed saved from death, and this by means of rising from the dead. Hence too the Resurrection furnishes the decisive proof of God's acceptance of Jesus' sacrificial activity.'''

VIII) [HEB 5:8]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered."

A) [BSM on Heb 5:8]:

Although He, Jesus Christ, the Son of God - all knowing God and Perfect Humanity - as a result of His obedience in His Perfect Humanity to God to go to the cross for the sins of the whole world in view of His prayer to God that He would obey, He thereby in His Perfect Humanity learned obedience and suffering in His Perfect Humanity for the sins of the whole world - something one might take notice as a mystery of God - for He is all knowing yet learned something: So our all knowing, omniscient God and Perfect Man learned something by being obedient in His Perfect Humanity to God and learn by experiencing the suffering of the punishment for the sins of the whole world Himself in His Perfect Humanity? Wouldn't that be a contradiction for an omniscient God; or simply one more mystery about God that is beyond our capacity to know. God in His omniscience knows all things for He has decreed all things. And He has decreed that He will experience in His Perfect Humanity which He added to Himself the suffering of the payment for the sins of the whole world - an experience that He knows that He would and did go through in His Perfect Humanity]

B) [(Heb 5:8) Expositor's Bible Commentary On Heb 5:8]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered."

'''We should take these words in the sense of "son though he was" rather than "although he was a son." It is the quality of sonship that is emphasized. Again, it is the fate of sons to suffer (12:7),

1) [BSM]:

Heb 12:7 reads "It is for discipline that you endure, God deals with you as with sons, for what son is there whom his father does not discipline?" So it is not the fate of sons to suffer, albeit that might be the case, but to be disciplined by their human fathers so that they might endure and mature in their relationship with their human fathers as they are to mature in their relationship with God their Father - and it is implied, become better, more mature sons. There may be suffering evident, but the word "disciplined" is in view in the verse. So the implication is that just as human fathers are to discipline their sons, so it is God Who disciplines His sons in order to improve the quality of their sonship]

B cont) [Expositor's cont.]

"but the writer does not say "because he was a son" but "although ...." Jesus' stature was such that one would not have expected him to suffer. But he did suffer and in the process learned obedience."

2) [BSM]:

Actually, since the Son of God added to Himself perfect Humanity, (Phil 2:5-8 ) in order to pay the penalty for the sins of the whole world, (1 Jn 2:2 ), it was imperative that He suffer in paying for mankind's sins - that means actual experiential suffering in His Perfect Humanity which He obeyed God His Father and volunteered to suffer and paid the penalty for the sins of the whole world - learning in His experience in His Perfect Humanity what it means to obey]

B cont) [Expositor's Commentary, cont.]

"This, startling though it is, does not mean that Jesus passed from disobedience to obedience. Rather, he learned obedience by actually obeying. There is a certain quality involved when one has performed a required action—a quality that is lacking when there is only a readiness to act. Innocence differs from virtue.'''

IX) [HEB 5:8-9]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.

(Heb 5:9 NASB) And having been made perfect, He became to all those who obey Him the source of eternal salvation,"

A) [BSM on Heb 5:9]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.

(Heb 5:9 NASB) And having been made perfect, He became to all those who obey Him the source of eternal salvation,"

With Heb 5:8 in view, the next verse, Heb 5:9, which reads, "And having been made perfect," in the sense of Jesus Christ in His Perfect Humanity choosing to obey God's will for Jesus Christ in His Perfect Humanity to suffer in payment for the sins of the whole world thus perfecting His Perfect Humanity in the sense of in His experience of actually suffering for the sins of the whole world, thus making Himself perfect especially in the sense of becoming the source of eternal salvation because He in His experience actually paid the penalty through His suffering in making that payment for all mankind's sins available for all mankind to benefit by His experience. So that by accepting / expressing a moment of faith alone in His payment for sins, one has received eternal salvation.

******

****** EXCERPT FROM STUDY ON BELIEVE ******

5 OBEDIENCE IN ORDER TO BE SAVED = OBEYING THE GOSPEL = FAITH ALONE IN CHRIST ALONE

Finally, in answer to those, after all of this, who still maintain that there are passages in God's Word which demand an obedience of works by an individual in order to be saved unto eternal life:

a) OBEY CHRIST AND HE BECOMES YOUR SOURCE OF ETERNAL LIFE = TRUSTING ALONE IN CHRIST ALONE

i) [Heb 5:9b]:

"He [Jesus] became the source of eternal salvation for all who obey Him."

["obey" = "hupakouousin" = This word which is translated obey is Greek, however, it is a word reflecting the Jewish author's mentality which encompasses not just obedience in deed but also may be simply an obedience of faith. Some say that salvation requires one to obey in deeds due to a verse like this with the word "obey" in it. But in the Jewish mind if you trust or believe then you thereby obey. The Ten Commandments, for example, prohibit a number of mental attitude sins, such as coveteousness. To disobey one of these mental attitude commandments is to have that mental attitude of coveteousness - no actual deeds required! If one believed that coveteousness was a sin and did not practice such a mental attitude, then one was obeying that commandment within one's mind, and without any actions. Therefore, faith in Christ as Savior is indeed obeying the Gospel of salvation by simply exercising a mental assent - a simple trust in Christ

ii) [In John 6:27-29], our Lord explicitly states that the work that one must do for eternal life is exclusively a matter of faith. So to obey the Lord unto eternal salvation must necessarily be to obey His command to trust alone in Him alone for eternal life, no deeds required:

[Jn 6:27-29]:

(v. 27) "[Jesus answered] Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On Him God the Father has placed His seal of approval.

(v. 28) Then they asked Him, 'What must we do to do the works God requires?'

(v. 29) Jesus answered, 'The work of God is this: to believe in the One He has sent'"

Our Lord picks up on the word 'work' which the disciples used but not in a literal sense and provided the answer which is no work at all: but simply to believe in Jesus Christ, the Son of Man as Savior.

Just as a father can answer his precocious young son's question using the word "drive" in a non literal fashion as follows: 'Which car can I drive to class, Dad?' with: 'I'll tell you which car you can drive. You can drive the school bus to class;" so our Lord uses the word work in a non literal fashion also. And also figuratively speaking "eat My flesh" .. "drink My blood" are figurative expressions referring to believing in His Sacrificial death for the sins of all mankind which included His literal flesh and blood.

b) OBEY THE TRUTH UNTO ETERNAL LIFE = TRUSTING ALONE IN CHRIST ALONE

i) [Compare 1 Pet 1:17-23]:

(v. 17) "Since you [believers, v. 18] call on a Father Who judges each man's work impartially, [relative to rewards at the Judgment Seat of Christ, 1 Cor 3:11-15] live your lives as strangers here in reverent fear.

(v. 18) For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers.

[Notice the word "redeemed." The subject is salvation unto eternal life. Peter is reminding Jewish believers that they were saved not by things nor by their "empty way of life", i.e., by trying to be saved by the deeds of the Law handed down by their forefathers; but they were saved by the blood of Jesus Christ]:

(v. 18 cont.) For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers;

(v. 19) but with the precious blood of Christ, a lamb without blemish or defect.

(v. 20) He was chosen before the creation of the world, but was revealed in these last times for your sake.

[And the basis upon which the blood of Christ saved you, Peter says to fellow believers, is faith, i.e., belief in the gospel of salvation]:

(v. 21) Through Him you believe in God, Who raised Him from the dead and glorified Him, and so your faith and hope are in God [relative to salvation unto eternal life]

(v. 22) Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart."

"Now that you have purified yourselves by obeying the truth" = Now that you have received perfect righteousness, i.e., purification unto eternal life by "obeying the truth" = by believing in the gospel of salvation, (cp v. 21).

(v. 23) For you have been born again, not of perishable seed, but of imperishable, through the living and enduring Word of God."

So obeying the truth according to Scripture is believing in it. Verse 21 states that believing in God, in what He did relative to His Son: His Son's death, burial, resurrection and glorifiication (the Gospel of salvation) will result in purification, i.e., eternal life. And verse 22 describes this action of believing in the gospel of salvation as "obeying the truth." Then verse 23 confirms that the subject is being born again, i.e., salvation.

****** END OF EXCERPT FROM STUDY ON BELIEVE ******

B) [(Heb 5:9) Expositor's Bible Commentary On Heb 5:9]:

(Heb 5:9 NASB) And having been made perfect, He became to all those who obey Him the source of eternal salvation,"

"9 Here we must make a similar comment about Jesus' being "made perfect." This does not mean that he was imperfect and that out of his imperfection he became perfect. There is a perfection that results from having actually suffered; it is different from the perfection that is ready to suffer. "He became" indicates a change of relationship that follows the perfecting. The suffering that led to the perfecting did something. It meant that Jesus became "the source of eternal salvation." This expression can be paralleled in Greek literature, though there, of course, "salvation" is understood in very different ways. "Eternal salvation" is not a very common expression (found only here in the NT; cf. Isa 45:17). "Eternal" (aionios) means "pertaining to an age (aion)." Normally the word refers to the age to come and so means "without end," though it can also be used of what is without beginning or end (9:14) or simply of what is without beginning (Rom 16:25). It is used of what does not end in connection with redemption (9:12), covenant (13:20), judgment (6:2), and inheritance (9:15). Jesus will bring people a salvation that is eternal in its scope and efficacy, a salvation that brings them into the life of the world to come. It is a nice touch that he who learned to obey brought salvation to those who obey'."

1) [BSM]:

Obey in the sense of obeying the command to believe in Jesus Christ in order to receive eternal life. See above excerpt ]

X) [HEB 5:9-10]:

(Heb 5:9 NASB) "And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek."
A) [BSM On Heb 5:9-10]:

(Heb 5:9 NASB) "And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek."

Christ in His Perfect Humanity, having paid the penalty for the sins of the whole world as a result of His experience of being the propitiation for the sins of the whole world was made perfect. Hence He became to all those who obey [i.e., believe in Him for salvation unto eternal life] the source of eternal salvation as it stipulates in Heb 5:9; having been designated by God, as it stipulates in Heb 5:10, as a high priest according to the order of Melchizedek - Who is God because Heb 7:3 stipulates that Melchizedek is "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he [Melchizedek] remains a priest forever;" thereby corroborating that Jesus Himself is God in order to be appointed by God to be a high priest of the order of Melchizedek.

1) [Compare Heb 5:5-6 NASB]:

(Heb 5:5 NASB) "So also Christ did not glorify Himself so as to become a high priest, but He [God] Who said to Him, 'You are My Son, today I have begotten you,

(Heb 5:6 NASB) just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

"just as He [God] says also in another passage, 'You are a priest forever according to the order of Melchizedek.' "

So the phrase rendered, "today I have begotten you," from Ps 2:7 refers to the appointing of Christ as THE HIGH PRIEST by God as one which is inestimably superior to all high priests because He is God, the Son of God, and it is God and God alone Who has begotten God the Son to be THE HIGH PRIEST appointed of the order of Melchizedek of which order there is only one Priest Who is a priest forever, (Heb 5:6). So this indicates that Melchizedek is forever, having no beginning and no end, pointing to Christ Himself being that priest incarnate during the time of Abraham. See  on Melchizedek posted above ].

B) [(Heb 5:10) Expositor's Bible Commentary On Heb 5:10]:

(Heb 5:9 NASB) "And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek."

"10 The writer has forcefully made his point that Jesus shared our human life. He was qualified to be high priest because of his common nature with us and his compassion. Now the writer returns to the thought that Jesus was made high priest by God. What is to become his characteristic designation throughout this epistle is a title not given by men, nor assumed by himself, but conferred on him by God the Father."

C) [(Heb 5:8-10) Bible Knowledge Commentary On Heb 5:8-10]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.
(Heb 5:9 NASB) And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek."

"5:8-10. The whole experience just referred to was a form of education for Jesus before He served His suffering people. His unique relation to God notwithstanding (He was a Son), He had to experience the true meaning of obedience in terms of the suffering it entailed. Having done so, He was thereby made perfect for the role He would play as His people's Captain and High Priest. That there is an element of mystery in all this need not be denied, but it is no greater than that found in Luke's words: "Jesus grew in wisdom and stature, and in favor with God and men" (Luke 2:52). In a real sense not fully comprehensible, the Incarnation gave the already infinitely wise and perfect Son of God the experiential acquisition of knowledge about the human condition. Suffering thus became a reality that He tasted and from it He can sympathize deeply with His followers. (The Gr. has an interesting play on words in the verbs He learned [emathen] and He suffered [epathen].)
This is what the writer had in mind when he affirmed that He became the Source (aitios) of eternal salvation for all who obey Him. The salvation here referred to cannot be distinguished from that which is termed an inheritance (Heb. 1:14). It is also to be identified with the "eternal inheritance" mentioned in 9:15. It should not be confused with the acquisition of eternal life which is conditioned not on obedience but on faith (cf. John 3:16, etc.). Once again the writer had in mind final deliverance from and victory over all enemies and the consequent enjoyment of the "glory" of the many sons and daughters. This kind of salvation is explicitly contingent on obedience and indeed on an obedience modeled after that of Jesus who also suffered. It is thus closely related to the saying of the Lord in which He declared, "If anyone would come after Me, he must deny himself and take up his cross and follow Me. For whoever wants to save his life will lose it, but whoever loses his life for Me and for the gospel will save it" (Mark 8:34-35).
The High Priest has become the "Source" of this kind of salvation experience for those who are willing to live obediently. In describing Him this way, the author was chiefly thinking of all the resources that flow from Christ's priestly activities that make a Christian's life of obedience possible. Whatever one's suffering, the High Priest understands it, sympathizes, and makes available the "mercy" and "grace" which are needed to endure it successfully. As the writer will later say, "He is able to save completely those who come to God through Him, because He always lives to intercede for them" (Heb. 7:25). With precisely this end in view Christ was designated by God to be High Priest in the order of Melchizedek."

XI) [HEB 5:8-11]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.
(Heb 5:9 NASB) And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek.

(Heb 5:11 NASB) Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing."

A) [BSM On Heb 5:11]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.

(Heb 5:9 NASB) And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek.

(Heb 5:11 NASB) Concerning him [Christ] we have much to say, and it is hard to explain, since you have become dull of hearing."

The author of Hebrews indicates the dullness of hearing of God's Word in the mindset of the Hebrew Christian believers evidently due to their lack of earnestness in studying God's Word.

B) [(Heb 5:11) Expositor's On Heb 5:11]:

(Heb 5:8 NASB) "[Son though He was], He learned obedience from the things which He suffered.
(Heb 5:9 NASB) And having been made perfect, He became to all those who obey [believe in] Him the source of eternal salvation,

(Heb 5:10 NASB) being designated by God as a high priest according to the order of Melchizedek.

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing."

"11 NIV takes this verse as the opening sentence in a new paragraph, as do some commentators. This is not impossible, but on the whole it seems better to take it as completing the preceding paragraph. The writer points out that there is a good deal that could be said about his subject. It is "hard to explain," not because of some defect in the writer or the intrinsic difficulty of the subject, but because of the slowness of the learners. This leads to a new train of thought that is pursued throughout chapter 6 (we come back to Melchizedek in ch. 7). While "this" is quite general, it might be masculine and so could refer to Melchizedek or Christ. On the whole, it seems best to see a reference here to the way Melchizedek prefigures Christ. "Are" should really be "have become." It is an acquired state, not a natural one. "Slow" renders nothros, which means "sluggish," "slothful." They ought to have been in a different condition. The readers of the epistle were not naturally slow learners but had allowed themselves to get lazy."

XII) [HEB 5:12]:

(Heb 5:12 NASB) "For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food."

A) [BSM On Heb 5:12]:

(Heb 5:12 NASB) "For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food."

The author of Hebrews goes on to say that after a considerable amount of time, the Jewish believers whom he is addressing ought to be teachers. But they have evidently fallen far short of maturing in the faith. They have even reverted back to keeping the Law for  salvation. So he told them that they had need for someone to teach them the  elementary principles of the oracles of God; and that they have come to need the milk of the Word and not solid food.

B) [(Heb 5:12) Expositor's Bible Commentary On Heb 5:12]:

(Heb 5:12 NASB) "For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food."

"12 The readers had been Christians for long enough to qualify as teachers. This does not necessarily mean that the letter was written to a group of teachers, for the emphasis is on progress in the faith. Those addressed had failed to go on though they had been believers long enough to know more. Christians who have really progressed in the faith ought to be able to instruct others (as 1 Peter 3:15 shows; cf. Rom 2:21). But, far from this being the case, they still need instruction, and that in elementary truths.

"Someone to teach you" stands over against "teachers" and points up the contrast. Their knowledge of the faith is minimal when it ought to have been advanced. "The elementary truths" renders an expression that is equivalent to our "ABC." It points to the real beginnings. The Greek actually means something like "the ABC of the beginning of the oracles of God." There can be no doubt as to the elementary nature of the teaching in question. Yet it is not quite clear what "the oracles of God" are.
 
Quite possibly the OT is meant, though some think it is the whole Jewish system. Since the expression is quite general, it seems better to take it of all that God has spoken—i.e., the divine revelation in general.

The verse ends with another strong statement about the plight of the readers. "You need milk" renders an expression that literally means "you have become having need of milk," an expression in which "you have become" is important. Once again the writer is drawing attention to the fact that his readers have moved their position. Always in the Christian life, one either moves forward or slips back. It is almost impossible to stand still. These people had not advanced; so the result was that they had gone back and had "become" beginners. The contrast between milk and solid food is found elsewhere (cf. 1Cor 3:2, though there the word for "food" is different). "Milk" stands for elementary instruction in the Christian way. "Solid food" is, of course, more advanced instruction, the kind of teaching beginners cannot make much of but which is invaluable to those who have made some progress. What is appropriate at the early stages of the Christian life may cease to be suitable as time goes on."

C) [(Heb 5:11-12) Bible Knowledge Commentary On Heb 5:11-12]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) "For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food."

"11-12. We have much to say about this, he began, referring to the subject of Jesus' Melchizedek priesthood. As it turned out, his subsequent discussion was indeed lengthy (7:1-10:18) as well as deep. Accordingly he anticipated that it would be hard to explain because his readers were slow to learn. They had been Christians a long time, he reminded them, so that by this time they ought to be teachers. Others who had been in the faith less time than they should be profiting from their instruction. Instead they needed someone to instruct them again in the basics.
In alluding to the elementary truths the writer employed an expression which could refer to the letters of the alphabet as they might be learned by a school child. "You seem to need your ABCs reviewed," his rebuke suggested, but at the same time he had no intention of going over them (6:1). What he apparently had mainly in view was their wavering state of mind in regard to the error that sought to lure them away from the faith. If they were being urged, whether by sectarians or others, to abandon their Christian profession, then clearly this called into question the fundamental truths they should have been firm in. The result was, to all appearances, you need milk, not solid food! But what he would shortly offer them would be solid food indeed, by which he evidently hoped to pull them dramatically forward in their Christian experience.."

XIII) [Heb 5:11-13]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) "For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant."

A) [BSM On Heb 5:13]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) "For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant."

The author of Hebrews states, relative to reflecting upon how immature in the faith the Hebrew Christians are that he is addressing in the first century after a considerable amount of time has passed and they still have not grown mature in the faith, "For everyone who partakes only of milk" as a baby would who has not grown up yet, "is not accustomed to the word of righteousness, for he is [still] and infant."

B) [(Heb 5:11-13) Expositor's Bible Commentary On Heb 5:13]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) "For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant."

"13 The author explains his reference to milk and solids (the Gr. has a gar ["for"], which shows he is giving the reason for his preceding statement). "Anyone" (pas) is inclusive (pas allows no exception). In other words, the author is saying, "This is the way it is." The Christian occupied with elementary truths is spiritually "still an infant" and must be treated as such. He is "unskilled in the word of righteousness" (RSV), to take a translation a little more literal than NIV. The Greek apeiros means "without experience of" and so comes to mean "unskilled." It is uncertain what "word of righteousness" means. The problem is that both "word" and "righteousness" may be taken in more ways than one. "Word" may mean the Christian message, in which case we may wish to see "righteousness" in terms of "the righteousness of God" that is made known and made available in Christ. Or we may see "righteousness" as the right conduct God expects believers to follow. Or the author may be following up the previous metaphor and thinking of the prattling speech of the child (cf. G. Schrenk, "There is a most unusual phrase in Hb. 5:13, where apeiros logou dikaiosynes implies that the infant is incapable of understanding correct, normal speech," TDNT, 2:198). The first of these suggestions scarcely seems called for by the context. Therefore I am inclined to favor the second, though agreeing that the third is quite possible."

XIV) [HEB 5:11-14]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant.

(Heb 5:14 NASB) "But solid food is for the mature, who because of practice have their senses trained to discern good and evil."

A) [BSM ON HEB 5:14]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant.

(Heb 5:14 NASB) But solid food is for the mature, who because of practice have their senses trained to discern good and evil."

So the author of Hebrews makes a point of chastizing the Hebrew Christians in the first century of not growing in the faith by studying the "oracles of God," the Scriptures. Instead they have remained infants in their Christian lives, who only partake of milk and not solid food which is for the mature who have trained to discern good and evil.

B) [(Heb 5:11-14) Expositor's Bible Commentary On Heb 5:11-14]:

A. Failure to Progress in the Faith (5:12-14)
This little section is of special interest because it shows that the recipients of the letter were people of whom better things might have been expected. They should have been mature Christians. Since they had evidently been converted for quite some time, they ought to have made much more progress in the faith than they in fact had. The author is troubled by their immaturity.
12 The readers had been Christians for long enough to qualify as teachers. This does not necessarily mean that the letter was written to a group of teachers, for the emphasis is on progress in the faith. Those addressed had failed to go on though they had been believers long enough to know more. Christians who have really progressed in the faith ought to be able to instruct others (as 1 Peter 3:15 shows; cf. Rom 2:21). But, far from this being the case, they still need instruction, and that in elementary truths.
"Someone to teach you" stands over against "teachers" and points up the contrast. Their knowledge of the faith is minimal when it ought to have been advanced. "The elementary truths" renders an expression that is equivalent to our "ABC." It points to the real beginnings. The Greek actually means something like "the ABC of the beginning of the oracles of God." There can be no doubt as to the elementary nature of the teaching in question. Yet it is not quite clear what "the oracles of God" are.
 
Quite possibly the OT is meant, though some think it is the whole Jewish system. Since the expression is quite general, it seems better to take it of all that God has spoken—i.e., the divine revelation in general.
The verse ends with another strong statement about the plight of the readers. "You need milk" renders an expression that literally means "you have become having need of milk," an expression in which "you have become" is important. Once again the writer is drawing attention to the fact that his readers have moved their position. Always in the Christian life, one either moves forward or slips back. It is almost impossible to stand still. These people had not advanced; so the result was that they had gone back and had "become" beginners. The contrast between milk and solid food is found elsewhere (cf. 1Cor 3:2, though there the word for "food" is different). "Milk" stands for elementary instruction in the Christian way. "Solid food" is, of course, more advanced instruction, the kind of teaching beginners cannot make much of but which is invaluable to those who have made some progress. What is appropriate at the early stages of the Christian life may cease to be suitable as time goes on.
13 The author explains his reference to milk and solids (the Gr. has a gar ["for"], which shows he is giving the reason for his preceding statement). "Anyone" (pas) is inclusive (pas allows no exception). In other words, the author is saying, "This is the way it is." The Christian occupied with elementary truths is spiritually "still an infant" and must be treated as such. He is "unskilled in the word of righteousness" (RSV), to take a translation a little more literal than NIV. The Greek apeiros means "without experience of" and so comes to mean "unskilled." It is uncertain what "word of righteousness" means. The problem is that both "word" and "righteousness" may be taken in more ways than one. "Word" may mean the Christian message, in which case we may wish to see "righteousness" in terms of "the righteousness of God" that is made known and made available in Christ. Or we may see "righteousness" as the right conduct God expects believers to follow. Or the author may be following up the previous metaphor and thinking of the prattling speech of the child (cf. G. Schrenk, "There is a most unusual phrase in Hb. 5:13, where apeiros logou dikaiosynes implies that the infant is incapable of understanding correct, normal speech," TDNT, 2:198). The first of these suggestions scarcely seems called for by the context. Therefore I am inclined to favor the second, though agreeing that the third is quite possible.
14 Mature people (teleioi) need solid food. The teleioi in the mystery religions were the initiates. It is unlikely, however, that this is its meaning here. "But" (de) shows the contrast to infants in v. 13. The reference is clearly to the mature who have "trained themselves." The NT makes considerable use of metaphors from athletics and gymmnazo means "to exercise naked," "to train." It is not easy to find a good equivalent for hexis in this place (NIV, "constant use"). The difficulty is that, apart from this passage, hexis seems to denote the quality that results from training, not the training itself ("not the process but the result, the condition which has been produced by past exercise and not the separate acts following one on another" [Westcott, in loc.]). But our uncertainty about the detail does not carry over to the main thrust of the passage. The writer is clearly saying that the mature Christian, the eater of solid food, constantly exercises himself in spiritual perception, and the result is manifest. He can "distinguish good from evil" and, therefore, the implication runs, will not be in danger of doing the wrong thing to which the readers find themselves attracted. Lacking this perception, Christian service will always be immature and partial."

C) [(Heb 5:11-14) Bible Knowledge Commentary On Heb 5:11-14]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant.

(Heb 5:14 NASB) But solid food is for the mature, who because of practice have their senses trained to discern good and evil."

"B. The third warning (5:11-6:20)
The author had barely begun his consideration of the topic of the Melchizedek priesthood of Christ. But he felt constrained to pause for another warning section before proceeding further. This was due to the immaturity and sluggishness of his audience which made him wonder how much exposition they could digest. No doubt he hoped to arouse them to greater attentiveness to the truth he wished to unfold. But at the same time he wanted them to face squarely the danger of remaining where they were, since this could lead to tragic retrogression.
1. The Problem Of Immaturity (5:11-14)

A. Failure to Progress in the Faith (5:12-14)
This little section is of special interest because it shows that the recipients of the letter were people of whom better things might have been expected. They should have been mature Christians. Since they had evidently been converted for quite some time, they ought to have made much more progress in the faith than they in fact had. The author is troubled by their immaturity."

(Heb 5:14 NASB) "But solid food is for the mature, who because of practice have their senses trained to discern good and evil."

"14 Mature people (teleioi) need solid food. The teleioi in the mystery religions were the initiates. It is unlikely, however, that this is its meaning here. "But" (de) shows the contrast to infants in v. 13. The reference is clearly to the mature who have "trained themselves." The NT makes considerable use of metaphors from athletics and gymmnazo means "to exercise naked," "to train." It is not easy to find a good equivalent for hexis in this place (NIV, "constant use"). The difficulty is that, apart from this passage, hexis seems to denote the quality that results from training, not the training itself ("not the process but the result, the condition which has been produced by past exercise and not the separate acts following one on another" [Westcott, in loc.]). But our uncertainty about the detail does not carry over to the main thrust of the passage. The writer is clearly saying that the mature Christian, the eater of solid food, constantly exercises himself in spiritual perception, and the result is manifest. He can "distinguish good from evil" and, therefore, the implication runs, will not be in danger of doing the wrong thing to which the readers find themselves attracted. Lacking this perception, Christian service will always be immature and partial."

C) [(Heb 5:11-14) Bible Knowledge Commentary On Heb 5:11-14]:

(Heb 5:11 NASB) "Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.

(Heb 5:12 NASB) For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

(Heb 5:13 NASB) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant.

(Heb 5:14 NASB) But solid food is for the mature, who because of practice have their senses trained to discern good and evil."

"5:13-14. It is unsatisfactory to remain a baby in spiritual matters. This is true because a spiritual infant, living on milk... is not acquainted with the teaching about righteousness. The words "not acquainted" (apeiros) might be better rendered "inexperienced." It is not so much that a spiritual "infant" lacks information—though at first he obviously does—but rather that he has not yet learned to put "the teaching about righteousness" to effective use. He lacks the skill which goes with maturity and which results in the ability to make appropriate moral choices. Such ability is exactly what is possessed by those who... have trained themselves to distinguish good from evil. That kind of person can handle solid food.
Once more the writer betrayed his concern about his readers' ability to reject the false ideas which confronted them. Had they been sufficiently mature they would be able to "distinguish" those ideas as "evil" over against the truths they should have known were "good." But he feared that this capability was not yet really theirs, though he would make every effort to instill it in them."