CHAPTER 5
Hebrews 5:1-6 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 sacrifices for sins, being able to deal gently with those who are ignorant and going astray, since he himself is also surrounded by weakness. And because of this, he is obligated, as for the people, so also for himself, to offer for sins. And no one takes this honor for himself, but he who is called by God, just as Aaron was. So also Christ did not glorify himself to become a high priest, but it was He who said to him, "You are my Son; today I have begotten you." As he says also in another place, "You are a priest forever according to the order of Melchizedek."
He wants to show here that the New Testament is greater than the Old. And this he does by introducing a comparison from the priests. That one had priests taken from among men, but this one has Christ.
— [OECUMENIUS] " taken from among men ." That is, being presented. If the one deals gently with those who are ignorant and going astray , how much more will the one who is both man and God deal gently with those who are ignorant and going astray ? If this is understood, then the term "being taken" will be more readily accepted instead of "being set apart." As one of the men, and being taken from them as a priest, he says, [ end of the Oecumenius excerpt ] —
" among men is appointed on behalf of men in things pertaining to God ." Among men , he says, being appointed on behalf of men in things pertaining , he becomes in the things pertaining to God . And what are the things pertaining to God ? He himself says, in order to offer both gifts and sacrifices for sins of the people.
" To deal gently ." That is, to be sympathetic, to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided. 1
And for those going astray , he says, from the people.
" he himself is also surrounded by weakness ." The simple interpretation, which I think is also the truer one, is this: that for this reason the high priest is gentle toward those who are ignorant; because he himself is subject to weakness; and knowing the measure of human weakness in himself, he also measures out mercy. Or the high priest differs from the people only in this, that he is gentle and shows sympathy toward those who go astray; since in other respects he too is perhaps subject to weakness like the many. By weakness he means sins, or afflictions and temptations. 2
But the phrase, " for sins ," he clearly stated that he called weakness sin.
" And because of this, he is obligated ," since he himself, he says, is under sin , and he must make the offering common for both his own and the sins for the people .
“ To offer for sins .” The sacrifice concerning sins, he says, “ And no one takes this honor upon himself .” He speaks of another characteristic of a priest, that he does not take it upon himself to approach the honor of the priesthood. This he also hinted at when he spoke of the priests of the Jews at that time, who were not priests by power, because they approached and had made the priesthood a service.
“ just as Aaron .” For Aaron was often appointed high priest by God. For indeed, at the beginning, he was called by God through Moses and thus consecrated, not by himself taking the office (Ex. 28:1). And again, when the rod budded (Num. 17:8), it was shown that he was divinely appointed; and when fire consumed those who improperly intruded upon the priesthood. (Num. 16)
So also Christ did not glorify himself to become a high priest . He also says this: “Christ is the first high priest, that he did not enter into the priesthood from himself, but was ordained by the Father.” Therefore, showing in clear terms that he was a priest according to the custom of the priests, in other respects he indicates how much he ought to excel as God of men.
“ but it was He who said to him .” He says, God having said this to him, ordained him as high priest,
“ As he says also in another place .” The "And," as regards the sequence of the interpretation, is omitted.
" according to the order of Melchizedek ." This one first offered an unbloody sacrifice to God, bread and wine.
— [PHOTIUS] The reason is that Christ also offered an unbloody sacrifice, for first He offered this, and then later His own body. For this reason, it is accordingly said that Christ is a high priest according to the order of Melchizedek. [end of the Photius excerpt] — 3
— [ATHANASIUS] That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine. [ end of the excerpt by Athanasius ] — 4
— [OECUMENIUS] The meaning of the word is that if Christ himself did not offer an unbloody sacrifice (for he offered his own body), then those priests who are deemed worthy by God and the high priest will offer an unbloody sacrifice from him. For this indicates, " forever ." For he would not have said "forever" regarding the one-time sacrifice and offering made by God, but he refers to the present priests through whom Christ ministers and is ministered to, having also given them in the mystical supper the manner of such ministry. [ end of the Oecumenius excerpt ] —
Hebrews 5:7-10 Who in the days of his flesh, he offered up prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverent submission. Although he was a Son, he learned obedience through what he suffered. And having been made perfect, he became the source of eternal salvation for all who obey him, being designated by God a high priest according to the order of Melchizedek.
— [OECUMENIUS] " Who in the days of his flesh ." Therefore, he did not he say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh , that is, the days in which his life, which was in the flesh, lived. [ end of the Oecumenius excerpt ] —
" prayers and supplications ." Not only prayers and supplications, but also he offered them with cries and tears . However, Paul said that he was lowering himself to save them.
" and he was heard ." So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ.
" because of his reverent submission ." He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.
" Although he was a Son, he learned obedience through what he suffered ." Therefore, he says, He was so obedient (and He obeyed as is fitting for a Son to the Father) that after He was incarnate, He even endured the cross to death. "And He learned from what He suffered ." He indeed says, What is death, being God? For what has God not known? But also from what he suffered, he learned. Not only, he says, as he was God, but also as he was man, having experienced death.
In another way. — [PHOTIUS] Two things are sought here, one, how it is said that he was heard, and yet he himself needed to pass by death, but he did not pass by. For he was indeed crucified and died. Secondly, from what kind of reverence does he say he was heard? And thirdly, although being the Son, to whom is he to be joined? To the one who was heard from reverence, or to those that follow, so that he may learn obedience from what he suffered, although being the Son. For there is not a small difference between these. As for the first, it is clear that the request was not one, but a certain double one: one rejecting death, the other requesting it. For he also says in the same prayer and supplication: "But let not my will be done, but yours." (Luke 22:42)
And to clarify this more clearly, John says that the Son asks, saying, "Father, glorify Your Son, that Your Son may also glorify You," (Jn. 17:1) referring to the glory of the cross and death as he indicates. Thus, the divine Paul rightly says, " He was heard ." And this, from reverence, has come close to what has been said about being made clear. For we have mentioned two requests, one for the avoidance of death, the other for the acceptance of what was truly a matter of great reverence; "But not my will, but Yours." (Luke 22:42) Therefore, Christ was heard, not from the avoidance, but from the reverence, that is, that request of His came forth, not according to the avoidance, but according to the reverence.
For this reason, he says, and having been made perfect , that is, having been fully recognized through sufferings and the cross and death, he is exceedingly good and generous. This was also indicated above; speaking of prayers and supplications , he hinted at the duality of the request. Then, having spoken of prayers and supplications , he did not bring about the passing of death, but rather, towards the one who was able to save him from death , adding this well and wisely, so that when you contemplate him being crucified and buried, you should not think that he was held back by the power of the Father, but that it was a common will for Christ to suffer these things for the salvation of the world. This can also be said in relation to the resurrection. For in many places, the divine Paul, speaking, says that the Father raised Christ. Therefore, having raised him, he delivered him from death and saved him. But thus, in my opinion, these things are.
As for the statement, " Although he was a Son ," if anyone were to take it in an extraordinary way (for the use of this is infinite to the divine Paul), the thought would be naturally advanced as follows: that in the days of his flesh, although he was a Son , he offered prayers and supplications , and moreover, that is, though having the greatest privilege as a Son, to do all things without supplication and request by the sovereign will, as the Father does, nevertheless, since he was in the days of the flesh, he offered prayers and supplications . It can also be accordingly connected with, " and he was heard because of his reverent submission ," as if he were saying, " He was heard ," although he was a Son , and did not need to be heard, having a will in harmony with the Father's will, and being fulfilled without any request.
If you connect it with what follows, the mind will benefit. But first, what does it mean to consider that He learned obedience from what He suffered ? For He learned to obey the Father from what He suffered, and through experience, He gained knowledge of being subject to Him; or rather, He learned through experience the extent of obedience, how much He obeyed the Father, such as being crucified and dying, and rising again, and lifting up the human nature at the right hand of the Father, and saving humanity? For these things are from that obedience which was generated in saying, "Father, glorify Your Son." (Jn. 17:1) For this obedience, however great and however much, before obeying the Father, Christ knew as Son and God, just as the Father did; and having been heard, He learned it through what He suffered and experienced. Therefore, as someone might grasp, my second interpretation seems more likely. Thus, it has no uncertainty in saying, " Although He was a Son ." [ end of the Photius excerpt ] —
“ And having been made perfected .” This then is perfection among men, to attain perfection through sufferings. And he has spoken all things becoming of a man, behold, also becoming of God;
“ he became the source of eternal salvation for all who obey him .” That is, not only was he himself saved, but he also brought salvation to others; and not temporary, derived from wars, but eternal. To whom is this? To those who obey. How then do you disobey and risk falling away from the grace? Do you see that the whole argument is thus shaped because of the faint-heartedness of the hearers? But look here, how exalted it is! For he says he became the cause of salvation; which belongs to divinity; for no one else is the cause of such salvation except God.
“ being designated by God a High Priest .” And having been made perfect, he became the source of eternal salvation for all who obey him." Therefore, this is perfection in humans, that through sufferings they attain completeness. And He has said everything fitting for a human. "the source of eternal salvation."
— [OECUMENIUS] Behold also that which responds to divinity. [ end of Oecumenius fragment ] — 6
Warning to those in need of basic introduction.
Hebrews 5:11-14 Concerning this, we have much to say, and it is hard to explain, since you have become sluggish in hearing. For although you ought to be teachers by this time, you again need someone to teach you the basic principles of the oracles of God. You have become in need of milk, not solid food. For everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
" Concerning this Christ, there is much to say and it is hard to explain ." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. 7 Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well.
" since you have become sluggish ." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.
" For although you ought to be teachers ." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago 8 , and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free.
“ since you have become sluggish in hearing .” The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. “For although you ought to be teachers by this time.” Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth. 8
For you are indeed ought to be teachers , not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things.
And these not simply, but he who is still weaker, the basic principles of the oracles of God . He does not say the oracles, but the basic principles of the oracles of God . And if there are basic principles of the oracles of God , those concerning the incarnation. But the basic principles of the oracles , which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles , he says. " The basic principles ." The basic principles , he speaks of the incarnation. but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.
— In another way. [THEODORET] Basic principles of the oracles of God , he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31) 9 [ end of the Theodoret excerpt ] —
" And you have become in need ." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature.
" Of milk and not solid food ." He refers to the humble sayings about Christ as milk , those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.
To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ.
" For everyone who lives on milk ." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk ), is unskilled and lacks the word of righteousness .
And he speaks of the word of righteousness , which concerns the divinity of the Lord. " solid food ." The lofty word, and the high doctrines concerning Christ.
" by constant practice ." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul.
To distinguish , he says, what is good , and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil .
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Translation notes for Hebrews chapter 5
1. The Pharmakides version adds, “to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided.”
2. The PG has a shorter reading, “For only this distinguishes the priest from the people in being gentle and understanding the those going astray, since he himself, he says, is surrounded by weakness.”
3. The Pharmakides version adds, “Just as he blessed Abraham with bread and wine, so now the priests offer bread and wine from Christ, performing the sacred rites. For He Himself first handed down the mystical supper; therefore, forever He said, referring to the manner of such a sacred rite.” I chose not to add this in because it is an excerpt.
4. The Pharmakides version does not indicate that the excerpt is by Athanasius.
5. The Pharmakides version reads “three”, while the PG reads “two”.
6. According to a document with all of the Oecumenius fragments, the phrase “Behold also that which responds to divinity” is a fragment from Oecumenius.
7. The PG ends with a shorter reading, “but being still weak towards whom the discourse is directed, you were not able to hear the more perfect teachings.” The Pharmakides version reads, “Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well.”
8. Pharmakides has a section here that he has marked as being an excerpt from Photius, but I have not found it labeled as a Photius excerpt from any other source. Probably an error by Pharmakides.
9. The Pharmakides version adds, “And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master.” (Acts 17:31)