Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb5.rwp

Text File | 1993-03-13 | 11KB | 194 lines

5:1 {In things pertaining to God} (\ta pros ton theon\).
Accusative of general reference as in #2:17| (#Ro 15:17|). The
two essential points about any high priest are human sympathy
(#5:1-3|) and divine appointment (#5:4|). He is taken from men
and appointed in behalf of men. {That he may offer} (\hina
prospherêi\). Purpose clause with \hina\ and present active
subjunctive of \prospherô\, "that he keep on offering (from time
to time)." {Both gifts} (\dôra\) {and sacrifices} (\kai
thusias\). General term (\dôra\) and bloody offerings, but the
two together are inclusive of all as in #8:3; 9:9| (#1Ki 8:64|).
{For sins} (\huper hamartiôn\). His own included (#7:27|) except
in the case of Jesus.

5:2 {Who can bear gently} (\metriopathein dunamenos\). Present
active infinitive of the late verb \metriopatheô\ (\metrios\,
moderate, \pateô\, to feel or suffer). It is a philosophical term
used by Aristotle to oppose the \apatheia\ (lack of feeling) of
the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_.
XII. 32) uses it of the moderation of Vespasian and Titus towards
the Jews. It occurs here only in the N.T. "If the priest is
cordially to plead with God for the sinner, he must bridle his
natural disgust at the loathsomeness of sensuality, his
impatience at the frequently recurring fall, his hopeless
alienation from the hypocrite and the superficial, his
indignation at any confession he hears from the penitent" (Dods).
{With the ignorant} (\tois agnoousin\). Dative case of the
articular present active participle of \agnoeô\, old verb not to
know (#Mr 9:32|). {And erring} (\kai planômenois\). Present
middle participle (dative case) of \planaô\. The one article with
both participles probably makes it a hendiadys, sins of ignorance
(both accidence and sudden passion) as opposed to high-handed
sins of presumption and deliberate purpose. People who sinned
"willingly" (\hekousiôs\, #10:26|) had no provision in the
Levitical system. For deliberate apostasy (#3:12; 10:26|) no
pardon is offered. {Is compassed with infirmity} (\perikeitai
astheneian\). Present passive indicative of the old verb
\perikeimai\ here used transitively as in #Ac 28:20| (\halusin\,
chain). The priest himself has weakness lying around him like a
chain. Not so Jesus.

5:3 {For himself} (\peri heautou\). Note \peri\ three times here
(\peri tou laou, peri heautou, peri hamartiôn\), but in verse #1|
\huper anthrôpôn, huper hamartiôn\. In the _Koiné_ this
interchange of \peri\ (around) and \huper\ (over) is common (#Mt
26:28|).

5:4 {Taketh the honour unto himself} (\heautôi lambanei tên
timên\). Dative case of personal interest (\heautôi\). The priest
was called of God. This is the ideal and was true of Aaron. The
modern minister is not a priest, but he also should be a
God-called man and not one who pushes himself into the ministry
or into ecclesiastical office.

5:5 {So Christ also} (\houtôs kai ho Christos\). Just as with
Aaron. Jesus had divine appointment as high priest also. {To be
made} (\genêthênai\). First aorist passive infinitive of
\ginomai\. {High priest} (\archierea\). Predicate accusative
agreeing with \heauton\ (himself) object of \edoxasen\. {But he
that spake unto him} (\all' ho lalêsas pros auton\). Ellipsis of
\edoxasen\ to be supplied from preceding clause. God did glorify
Jesus in appointing him priest as we see in #Ps 2:7| quoted
already as Messianic (#Heb 1:5|). Jesus himself repeatedly
claimed that the Father sent him on his mission to the world
(#Joh 5:30,43; 8:54; 17:5|, etc.). Bruce holds that Christ's
priesthood is co-eval with his Sonship. Davidson thinks it is
merely suitable because he is Son. Clearly the Father nominated
(Dods) the Son to the Messianic priesthood (#Joh 3:16|).

5:6 {In another place} (\en heterôi\). That is #Ps 110:4|. It is
this crucial passage by which the author will prove the
superiority of Jesus to Aaron as high priest. Only the word
priest (\hiereus\) occurs here which the author uses as
synonymous with high priest (\archiereus\). The point lies in the
meaning of the phrase "After the order of Melchizedek" (\kata tên
taxin Melchisedek\). But at this point the only thing pressed is
the fact of the divine appointment of Jesus as priest. He returns
to this point (#5:10-7:28|).

5:7 {In the days of his flesh} (\en tais hêmerais tês sarkos
autou\). Here (verses #7-9|) the author turns to the other
requirement of a high priest (human sympathy). Since Jesus was
"without sin" (#4:15|) he did not have to offer sacrifices "for
himself," yet in all other points he felt the sympathy of the
human high priest, even more so by reason of his victory over
sin. {Having offered up} (\prosenegkas\). Second aorist active
(\-a\ form) participle of \prospherô\ (cf. verse #3|). An
allusion to the Agony of Christ in Gethsemane. {Supplications}
(\hiketêrias\). Socrates, Polybius, Job (#Job 40:22|) combine
this word with \deêseis\ (prayers) as here. The older form was
\hikesia\. The word \hiketêrios\ is an adjective from \hiketês\
(a suppliant from \hikô\, to come to one) and suggests one coming
with an olive-branch (\elaia\). Here only in the N.T. {With
strong crying and tears} (\meta kraugês ischuras kai dakruôn\).
See #Lu 22:44f|. for a picture of the scene in Gethsemane
(anguish and pathos). No doubt the writer has in mind other times
when Jesus shed tears (#Joh 11:35; Lu 19:41|), but Gethsemane
chiefly. {To save him from death} (\sôzein ek thanatou\). A
reference to the cry of Jesus in Gethsemane (#Mt 26:39|). {Having
been heard for his godly fear} (\eisakoustheis apo tês
eulabeias\). Old word from \eulabês\ (taking hold well, #Lu 2:25|
from \eu, lambanô\, the verb \eulabeomai\ in N.T. only in #Heb
11:7|), in N.T. only here and #12:28|. Fine picture of Christ's
attitude toward the Father in the prayer in Gethsemane and in all
his prayers. Jesus in Gethsemane at once surrendered his will to
that of the Father who heard his plea and enabled him to
acquiesce in the Father's will.

5:8 {Though he was a Son} (\kaiper ôn huios\). Concessive
participle with \kaiper\, regular Greek idiom as in #7:5; 12:17|.
{Yet learned obedience} (\emathen hupakoên\). Second aorist
active indicative of \manthanô\. Succinct and crisp statement of
the humanity of Jesus in full harmony with #Lu 2:40,52| and with
#Heb 2:10|. {By the things which he suffered} (\aph' hôn
epathen\). There is a play on the two verbs (\emathen--epathen\),
paronomasia. Second aorist active indicative of \paschô\. He
always did his Father's will (#Joh 8:29|), but he grew in
experience as in wisdom and stature and in the power of sympathy
with us.

5:9 {Having been made perfect} (\teleiôtheis\). First aorist
passive participle of \teleioô\, the completion of the process of
training mentioned by this same verb in #2:10| "by means of
sufferings" (\dia pathêmatôn\) as stated again here in verse #8|.
{The author of eternal salvation} (\aitios sôtêrias aiôniou\).
Common adjective from \aitia\ (cause), causing, often in Greek
with \sôtêrias\ (Aeschines, Philo), in N.T. only here, #Lu
23:4,14,22; Ac 19:40|. See same idea in #Heb 2:10| (\archêgon\).
See #Isa 45:17|.

5:10 {Named of God} (\prosagoreutheis\). First aorist passive
participle of \prosagoreuô\, old verb to salute, to address, only
here in N.T. Common in Plutarch.

5:11 {Of whom} (\peri hou\). Or "concerning which," for \hou\ can
be either masculine or neuter (genitive). It is the likeness of
Jesus as high priest to Melchizedek that the author has in mind.
He is ready to discuss that but for the fear that the reader may
fail to grasp his meaning, for he will run counter to the usual
Jewish ideas. Hence he pauses to stir up the interest of the
readers (#5:11-6:20|) before going on with the argument
(#7:1-28|). {Hard of interpretation} (\dusermêneutos\). Late and
rare verbal compound (\dus, hermêneuô\), in Diodorus and Philo,
here only in N.T. Hard to explain because of the strange (to
Jews) line taken, but still more because of their dulness. {Dull
of hearing} (\nôthroi tais akoais\). Old adjective (papyri also),
from negative \nê\ and \ôtheô\, to push, no push in the hearing,
slow and sluggish in mind as well as in the ears. In N.T. only
here and #6:12| (slack, sluggish). Plato calls some students
\nôthroi\ (stupid).

5:12 {Teachers} (\didaskaloi\). Predicate nominative after
\einai\. {By reason of the time} (\dia ton chronon\). Alas, what
a commentary on modern Christians. {That some one teach you the
rudiments} (\tou didaskein humas tina ta stoicheia\). Neat Greek
idiom, genitive case of the articular infinitive (need of the
teaching) with two accusatives of the person (\humas\, you) and
the thing (\ta stoicheia\, the rudiments) and the accusative of
general reference (\tina\, as to some one). For \stoicheia\ see
#Ga 4:3,9; Col 2:8|. {Of the first principles of the oracles of
God} (\tês archês tôn logiôn tou theou\). Three genitives linked
to each other. \Archês\ (beginning) illustrates \ta stoicheia\,
just before, the A B C of Christian teaching like #Heb 6:1f|.
\Logion\ is a diminutive of logos, divine oracles being usually
brief, common in the O.T. and Philo for God's words, in N.T. used
for the O.T. (#Ac 7:38; Rom 3:2|), of God's word through
Christians (#1Pe 4:11|), of the substance of Christian teaching
(#Heb 5:12|). {Of milk} (\galaktos\). Because still babes (#1Co
3:2|) and not able to chew "solid food" (\stereâs trophês\),
without intellectual and spiritual teeth.

5:13 {Without experience} (\apeiros\). Old adjective (alpha
privative and \peira\, trial). Inexperienced. The babe (\nêpios\,
old word, negative \nê\ and \epos\, word like Latin _infans_,
infant, not able to talk), not able to chew if one uses only milk
and is without teeth. Perhaps moral truth is meant by "word of
righteousness" (cf. #1:2; 2:3| for the word spoken by Christ).

5:14 {For full-grown men} (\teleiôn\). Predicate genitive. The
word is for adults, relative perfection (\teleioi\) in contrast
with babes as in #1Co 2:6; 3:1; 13:11; Php 3:15; Eph 4:4|, not
absolute perfection (#Mt 5:48|). {Their senses} (\ta
aisthêtêria\). The organs of perception (Stoic term for sense
organs) from \aisthanomai\ (#Lu 9:45|), in Plato, Galen,
Hippocrates, here only in N.T. {Exercised} (\gegumnasmena\).
Perfect passive participle of \gumnazô\, to exercise (naked,
\gumnos\). Galen uses \aisthêtêria gegumnasmena\ together after
\echô\ as we have here. For this predicate use of the participle
with \echô\ see #Lu 13:6; 14:19f|. "By reason of use" one gains
such skill. {To discern} (\pros diakrisin\). "For deciding
between" (from \diakrinô\), old word with ablative \kalou te kai
kakou\ (between good and evil). See #1Co 12:1; Rom 14:1|.