1
Heb 5:1-14.
英文原文
Heb 5:1-14.
CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD.
1. For--substantiating
Heb 4:15.
every--that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.
taken from among men--not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man
(Heb 2:14, 16).
Being "from men," He can be "for (that is, in behalf of, for the good of) men."
ordained--Greek, "constituted," "appointed."
both gifts--to be joined with "for sins," as "sacrifices" is (the "both . . . and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [ESTIUS].
2
無標題
2. 能——希臘文為「能夠」；不求自己的喜悅（Ro 15:3）。
體諒——希臘文為「溫和地估量」、「寬容以待」，或「適度地對待」；「加以體恤」；惟對頑梗者才顯嚴厲（Heb 10:28）。
愚蒙——即非因抗拒亮光與知識而犯的罪，而是如保羅從前的罪（1Ti 1:13）。對於蓄意存心高傲抵擋而犯的罪，並無祭物可贖；如此行的當被治死；其餘一切的罪，即愚蒙與錯誤，則由大祭司獻祭認罪贖之。
失迷——並非故意而全然存心地犯錯，而是因撒但的欺蒙並自身的肉體軟弱與輕忽而受迷惑。
軟弱——即有罪的道德軟弱，使人能犯罪，故需以祭物贖之。這種「軟弱」基督沒有；他有的是身體的「軟弱」——使他能受苦、能死。
英文原文
2. Who can--Greek, "being able"; not pleasing himself
(Ro 15:3).
have compassion--Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate
(Heb 10:28).
ignorant--sins not committed in resistance of light and knowledge, but as Paul's past sin
(1Ti 1:13).
No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.
out of the way--not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.
infirmity--moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.
3
無標題
3. by reason hereof——「因這」軟弱。
he ought . . . also for himself, to offer for sins——利未祭司理當如此；在這一點上我們的大祭司超越利未祭司。第二個「for（為）」在 希臘文 中是另一個詞：「為 百姓……因 罪」。
英文原文
3. by reason hereof--"on account of this" infirmity.
he ought . . . also for himself, to offer for sins--the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people . . . on account of sins."
4
無標題
4. no man——按摩西律法，除了亞倫家族之外，沒有人能擅自擔任大祭司的職任。本節有人用來證明基督徒職事中需要使徒統緒的按立；但此處所指的是 祭司職分，不是基督徒的 職事。在我們基督徒的時代，相應的類比倒是提醒傳道人：神既將他們從會眾中分別出來，使他們親近自己，辦理祂殿中的事奉並供職（正如祂將利未人——可拉一黨——分別出來一樣），就當以這身分為足，當心不可僭越那唯獨屬乎基督的獻祭祭司職分。可拉的罪正是在於：不滿足於作利未人的職事，還要擅自取得祭司的職任。沒有一位基督徒傳道人因其職分被稱為 Hiereus，即獻祭的祭司。所有基督徒不分彼此——無論是傳道人還是平信徒——所擁有的，都是比喻性的、而非字面意義的祭司職分。他們所獻的祭是屬靈的，不是字面的，即他們的身體和他們嘴唇的果子——就是常常以頌讚為祭獻給神
(來 13:15)。
唯有基督才有真正而合宜的祭可獻。律法所獻的祭是預表性的，既非基督徒那樣的比喻性，也非基督那樣的真正而合宜。羅馬時代，摩西將祭司職分限定於亞倫家族的規定已被違犯。
英文原文
4. no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually
(Heb 13:15).
Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.
5
無標題
5. glorified not himself——沒有在沒有神呼召的情況下，自己取了祭司職分的榮耀
(約 8:54)。
but he that said——即父榮耀了祂，也就是任命祂擔任祭司。這任命包含於基督的 兒子身分 之中，也是其結果——正是這身分使祂有資格擔任。除了神的兒子之外，沒有人能履行這樣的職分
(來 10:5-9)。
兒子身分 與 祭司職分 之間的關聯，已預表於大衛的兒子被冠以 希伯來文「祭司」的頭銜
(撒下 8:18)。
基督不是 自己 立自己為神的兒子，而是從亙古以來就是父 獨生的。祂的得榮耀，以及祂被神 呼召
(來 5:10)
作祭司，都依賴於祂的兒子身分。
英文原文
5. glorified not himself--did not assume the glory of the priestly office of Himself without the call of God
(Joh 8:54).
but he that said--that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office
(Heb 10:5-9).
The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons
(2Sa 8:18).
Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God
(Heb 5:10),
as Priest.
6
無標題
6. 此處祂被單稱為「祭司」；在
來 5:5
則稱「大祭司」。祂是絕對意義上的 祭司，因為祂獨自站在這身分中，無與倫比。祂是「大祭司」，則是就亞倫的預表而言，也是就我們而言——祂為我們打開了到神面前的通路，使我們成為 祭司〔BENGEL〕。「麥基洗德的 等次」在
來 7:15
解釋為「麥基洗德的 樣式」。祭司職分與君王職分如此結合，也見於
亞 6:13。
麥基洗德同時是人、是祭司、是君王。保羅選擇一個不出於亞伯拉罕血統的人作基督的預表——而猶太人正是以亞伯拉罕血統為榮——這暗示了彌賽亞的普世性。
英文原文
6. He is here called simply "Priest"; in
Heb 5:5,
"High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [BENGEL]. "The order of Melchisedec" is explained in
Heb 7:15,
"the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in
Zec 6:13.
Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.
7
無標題
7. in the days of his flesh——
(來 2:14; 10:20)。
來 5:7-10
扼要陳述了第七、第八章即將更詳盡論述的主題。
when he had offered——更當作「當 祂 獻上 之時」。祂的哀哭和眼淚，是祂從父所學順服的實習課題的一部分（那時神正裝備祂擔任大祭司職分）。「Who（誰）」應與「學了順服」相連（更當按 希臘文 作「祂的 順服」；「那 順服」——我們都知道的）。這一切都表明：「基督不是 自己 榮耀自己作大祭司」
(來 5:5)，
而是被父所任命。
prayers and supplications——希臘文，「既有 祈求 也有 懇求」。在客西馬尼園祂 三次 禱告；在十字架上祂呼喊：「我的神，我的神……」，大概內裏反覆背誦了詩篇第二十二篇 全部。「祈求」指向心思；「懇求」也指向身體（即懇求的姿態）
(太 26:39)
〔BENGEL〕。
with strong crying and tears——「眼淚」是受默示的使徒在此補充告訴我們的一項事實，福音書雖然暗示卻沒有明記。
太 26:37，
「憂愁起來，極其難過」。
可 14:33; 路 22:44，
「耶穌極其傷痛，更加懇切禱告……汗珠如大血點滴在地上」。
詩 22:1
（「呼喊……哀號」），
詩 22:2, 19, 21, 24; 69:3, 10，
「我 哭泣」。
able to save him from death——
可 14:36，
「在你 凡事都能」
(約 12:27)。
祂的呼喊顯示了祂完全與人的軟弱有分；而祂將自己的意願歸順於神的旨意，則顯示了祂無罪的信心和順服。
heard in that he feared——無論在第二十二篇詩篇或福音書中，都沒有跡象表明基督曾求神救祂免於那死亡的行動本身。祂所敬畏的，是父神掩面不顧。祂那聖潔的孝愛，對這奇異而最痛苦的試煉理所當然地退縮，這並不能被歸咎為不耐煩。在這樣的烏雲臨近時若仍被動地甘心，那不是信心，乃是罪。祂求能免去的那死杯，不是身體的死，而是屬靈的死——即祂的人性靈魂與神榮面之光（暫時）隔絕。祂的禱告「蒙了應允」——父加力量給祂，使祂在試煉中持定不動搖的信心（我的 神，我的 神，在試煉之下仍是祂孝心的呼喊，仍稱神為祂的神，雖然神掩面不顧），並且不久就在十字架上黑暗中祂的呼喊「我的神，我的神」等等之時，應允祂而將這試煉移去。但下面還有進一步的解釋，說明祂如何蒙了應允。希臘文 字面作：「因祂的敬畏而蒙了應允」，即以致從祂的恐懼中得救。比較
詩 22:21，
與此極為吻合：「求你救我脫離獅子的口（祂的禱告）：你已經應允我，使我脫離野牛的角。」或者更貼近 希臘文 名詞嚴格意義的譯法：「因祂的 虔誠敬畏」，即祂 退縮於 與父之榮耀同在隔絕的恐怖之外，卻 謹慎敬畏，不以任何不耐煩的思想或言語容讓絲毫的不信或虧缺完全孝愛。同樣的意義見於
來 12:28
的名詞，以及
來 11:7
的動詞。ALFORD 的譯法頗為類似：「因祂敬畏的順服」。我偏好「敬畏的 懼怕」。這詞在詞源上意為 謹慎地處理 某種寶貴卻脆弱的器皿——若粗手處理就易碎〔TRENCH〕。這與耶穌的靈完全吻合：「倘若可行……然而不要照我的意思，只要照你的意思」；也與上下文
來 5:5
「不榮耀自己作大祭司」相符，暗示 敬畏：可見祂具備了
來 5:4
所指定這職分的條件：「沒有人 自取 這尊榮」。ALFORD 說得好：在基督徒的生活中真實的一件事——我們向神所求的，祂可能不按我們所願的形式賜下，卻以祂自己的、更好的形式賜下——在基督的情形中並不成立；因為基督真實的禱告「不要照我的意思，只要照你的意思」，與祂對父的敬畏相符，正是以它所表達的那個形式蒙了應允，而不是以別的形式。
英文原文
7. in the days of his flesh--
(Heb 2:14; 10:20).
Heb 5:7-10
state summarily the subject about to be handled more fully in the seventh and eighth chapters.
when he had offered--rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest"
(Heb 5:5),
but was appointed thereto by the Father.
prayers and supplications--Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God . . . probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude)
(Mt 26:39)
[BENGEL].
with strong crying and tears--The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied.
Mt 26:37,
"sorrowful and very heavy."
Mr 14:33; Lu 22:44,
"in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground."
Ps 22:1
("roaring . . . cry"),
Ps 22:2, 19, 21, 24; 69:3, 10,
"I wept."
able to save him from death--
Mr 14:36,
"All things are possible unto Thee"
(Joh 12:27).
His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.
heard in that he feared--There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare
Ps 22:21,
which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense
Heb 12:28
uses the noun, and
Heb 11:7
the verb. ALFORD somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [TRENCH]. This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not My will, but Thy will be done"; and with the context,
Heb 5:5,
"Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified
Heb 5:4,
"No man taketh this honor unto himself." ALFORD well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.
8
無標題
8. 雖然祂 是（當如此譯：一個被承認的正面事實：不像 若是 所暗示的那樣僅僅是假設）神的兒子（因此即使在痛苦中，祂也如此慈愛而頻繁地呼喊：父啊，
太 26:39），
祂卻從所受的苦難學了 祂的（希臘文 如此）順服——不是從祂的兒子身分學的。作為兒子，祂一向順服父的旨意；但那使祂有資格作我們大祭司的 那 特別的順服，祂是在實際的受苦中實驗性地學會的。比較
腓 2:6-8，
「與神同等，卻……取了 奴僕 的形像，成為 順服 至死」等等。祂在受難之前已經 順服，但那時祂屈就了一種更卑微、更嚴峻的 順服 形式。希臘文 箴言說：「Pathemata mathemata」——「受苦即是學習」。禱告 與 順服，正如基督的例子，應當並行。
英文原文
8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father,
Mt 26:39),
yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare
Php 2:6-8,
"equal with God, but . . . took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.
9
無標題
9. made perfect——得以完全，達成了祂學習和受苦的目標——即經過死
(來 2:10)
〔ALFORD〕，也就是在祂榮耀的復活和升天之時。
author——希臘文，「原因」。
eternal salvation——是在耶穌「肉身的（短）日子」
(來 5:7；
比較
來 5:6，
「永遠」，
賽 45:17)
裏為我們取得的。
unto all . . . that obey him——正如基督 順服 了父，我們也當照樣憑信心 順服 祂。
英文原文
9. made perfect--completed, brought to His goal of learning and suffering through death
(Heb 2:10)
[ALFORD], namely, at His glorious resurrection and ascension.
author--Greek, "cause."
eternal salvation--obtained for us in the short "days of Jesus' flesh"
(Heb 5:7;
compare
Heb 5:6,
"for ever,"
Isa 45:17).
unto all . . . that obey him--As Christ obeyed the Father, so must we obey Him by faith.
10
無標題
10. 希臘文 更當作「蒙神稱（以……的稱號）為 大祭司」。在祂「得以完全」
(來 5:9)
之時，正式被神認定為大祭司。在祂受難之前，祂在 神的旨意中 已經是大祭司；但在受難之後——得以完全之時——祂才正式被如此稱呼。
英文原文
10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect"
(Heb 5:9).
He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.
11
無標題
11. 此處他岔開話題，為巴勒斯坦基督徒屬靈成就的低落歎息，並警告他們從已享受之光墮落的危險；同時以神的信實鼓勵他們堅忍。到了
來 6:20
他重新恢復基督與麥基洗德的比較。
hard to be uttered——更當按 希臘文，「難以 解明 而說」。由於你們對屬靈之事遲鈍，我難以向你們說得明白。因此，他沒有 多說，反而用比較 簡短的話 來寫
(來 13:22)。
在「我們」中，保羅如常將提摩太與自己同列來稱呼他們。
ye are——希臘文，「你們已經 變成 遲鈍了」（希臘文 從詞源上意為 難以推動）：這暗示他們 從前 初「蒙光照」時是熱切而殷勤的，但已 變成 遲鈍。耶路撒冷 的 希伯來信徒在屬靈的事上遲鈍、在靈性上傾向律法主義，可從
徒 21:20-24
看出，在那裏雅各和長老們明說「信主的猶太人……都為律法 熱心」；這是在保羅最後一次上耶路撒冷之時，而本書信似乎就是在那之後寫的（參見
來 5:12
關於「因為……時候」的註解）。
英文原文
11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At
Heb 6:20
he resumes the comparison of Christ to Melchisedec.
hard to be uttered--rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words
(Heb 13:22).
In the "we," Paul, as usual, includes Timothy with himself in addressing them.
ye are--Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT JERUSALEM were dull in spiritual things, and legal in spirit, appears from
Ac 21:20-24,
where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on
Heb 5:12,
on "for the time").
12
無標題
12. 照你們學習的工夫——即考量你們作基督徒已有長久時日。因此本書信並非早期寫成的書信之一。
小學的開端——希臘文作「開端的小學」。這是保羅慣用的措辭（見
加四3； 加四9的註釋）。
你們不僅需要被教導初步的要素，還需要知道「這些要素是甚麼」。因此它們被列舉於
來六1、2
[BENGEL]。ALFORD 譯作「有人教你們小學」；但希臘文「tina」一詞的位置使我傾向於以疑問方式理解為「哪些」，正如英文譯本、敘利亞譯本、武加大譯本等。
神的聖言——即舊約：他們沒有看見基督是舊約聖經的歸結，反倒退回猶太教，以至於不僅不能明白舊約人物如麥基洗德對基督的預表性意義，甚至連更基本的指涉也無法領會。
成了——因著怠惰。
奶……不……乾糧——「奶」是指他在
來六1、2
所列舉的那些根基性的基本要道。固體的食物對維持生命並非絕對必需，但對獲取更大的力量卻是必需的。尤其是在希伯來人當中——他們極喜好對他們所極度尊崇的律法作寓意式的解釋——將舊約的預表應用於基督與祂的大祭司職分，必能大大堅固他們在基督信仰上[LIMBORCH]。
英文原文
12. for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on
Ga 4:3;
Ga 4:9).
Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated
Heb 6:1, 2
[BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.
of the oracles of God--namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.
are become--through indolence.
milk . . . not . . . strong meat--"Milk" refers to such fundamental first principles as he enumerates in
Heb 6:1, 2.
The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [LIMBORCH].
13
無標題
13. 只能——希臘文作「有分於」，即以之為自己的分。強壯的人也喝奶，卻不以奶為主要的、更不以奶為唯一的食物。
仁義的道理——指福音，在其中「神的義正在這福音上顯明出來，本於信，以致於信」
（羅一17），
又被稱為「稱義的職事」
（林後三9）。
這包括了稱義與成聖的教義：既包括基督道理的開端，也包括其完全；即基督作為真正的麥基洗德——「仁義之王」——其職分與位格的本性（比較
太三15）。
英文原文
13. useth--Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
the word of righteousness--the Gospel wherein "the righteousness of God is revealed from faith to faith"
(Ro 1:17),
and which is called "the ministration of righteousness"
(2Co 3:9).
This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare
Mt 3:15).
14
無標題
14. 乾糧——「固體的食物」。
長大成人的——字義為「完全的」：與「完全」
（來六1）
相關。
習練——希臘文作「習慣」。
知覺——感官的器官。
操練——與「義」
來十二11
中的「操練」相關聯。
分辨——正如不再是嬰孩的孩子
（賽七16）：
如此能分辨純正與不純正的教訓。嬰孩將有害之物與營養之物放進口中而不加分辨；成年人卻不然。保羅在
來十三9
再次暗指他們不加分別、反被各樣怪異的教訓勾引了的傾向。
英文原文
14. strong meat--"solid food."
them . . . of full age--literally, "perfect": akin to "perfection"
(Heb 6:1).
by reason of use--Greek, "habit."
senses--organs of sense.
exercised--similarly connected with "righteousness" in
Heb 12:11.
to discern both good and evil--as a child no longer an infant
(Isa 7:16):
so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in
Heb 13:9.
Heb 5:1-14
基督的大祭司職分；所需的資格；必須是人；不可自取尊榮，必須為神所設立；他們屬靈悟性的遲鈍妨礙了保羅論盡基督麥基洗德等次之祭司職分
1. 因為——印證 Heb 4:15。
凡——即凡合法的大祭司；例如利未的，因他所寫信的是希伯來人，他們中間利未祭司體系被設立為合法的。保羅推論：凡利未祭司的卓越之處，基督也都有，並且還有利未祭司所沒有的卓越。
從人間挑選——非從天使中間，因天使不能對我們人有同情的感覺。這項資格基督具有，因他像利未祭司一樣是人（Heb 2:14, 16）。既是「從人間」，他便能「為（即在 behalf of，為……的益處）人」。
派——希臘文為「設立」、「任命」。
獻——當與「為罪」相連，正如「祭物」一樣（「和……與」要求如此）；故非指希伯來文 "mincha"「無血祭物」，而是動物的全燔祭，是甘心獻上的。「祭物」則是按律法條例當獻的動物祭物【ESTIUS】。