{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/heb005.htm","path":"bib/cmt/vws/heb005.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/heb005.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nEvery high priest (\u03c0\u1fb6\u03c2 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u1f7a\u03c2)\nEvery Levitical high priest. \u0391\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u1f7a\u03c2 oP.\nTaken (\u03bb\u03b1\u03bc\u03b2\u03b1\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nRend. being taken, or since he is taken: not who is taken. The point is that the high priest's efficiency for men depends on his being taken from among men.\nIs ordained (\u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9)\nConstituted priest. See on Tit 1:5.\nFor men (\u1f51\u03c0\u1f72\u03c1 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd)\nOn behalf of men.\nIn things pertaining to God (\u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd)\nAs respects his relation to God. See on Heb 2:17.\nThat he may offer (\u1f35\u03bd\u03b1 \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u1fc3)\n\u03a0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03b5\u03b9\u03bd, lit. to bring to (the altar). Comp. Mat 5:23. oP., who, however, has the kindred noun \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70 offering. Very often in lxx; nineteen times in Hebrews, and always, with one exception (Heb 12:7), in the technical sense, as here.\nGifts - sacrifices (\u03b4\u1ff6\u03c1\u03b1 - \u03b8\u03c5\u03c3\u03af\u03b1\u03c2)\n\u0394\u1ff6\u03c1\u03b1 offerings generally: \u03b8\u03c5\u03c3\u03af\u03b1\u03c2 bloody sacrifices. The distinction, however, is not constantly observed. Thus, \u03b8\u03c5\u03c3\u1f76\u03b1\u03b9, of unbloody offerings, Gen 4:3, Gen 4:5; Lev 2:1; Num 5:15; \u03b4\u1ff6\u03c1\u03b1, of bloody offerings, Gen 4:4; Lev 1:2, Lev 1:3, Lev 1:10.\nFor sins (\u1f51\u03c0\u1f72\u03c1 \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd)\nIn this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow.\nHave compassion (\u03bc\u03b5\u03c4\u03b9\u03bf\u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd)\nN.T.o. olxx. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic \u1f00\u03c0\u03ac\u03b8\u03b5\u03b9\u03b1, which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with \u03c3\u03c5\u03bd\u03c0\u03b1\u03b8\u1fc6\u03c3\u03b1\u03b9 (Heb 4:5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent.\nThe ignorant (\u03c4\u03bf\u1fd6\u03c2 \u1f00\u03b3\u03bd\u03bf\u03bf\u1fe6\u03c3\u03b9)\nComp. \u1f00\u03b3\u03bd\u03bf\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd ignorances, Heb 9:7, and Num 15:22-31, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs.\nFor that he himself also is compassed with infirmity (\u1f10\u03c0\u03b5\u1f76 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03c0\u03b5\u03c1\u03af\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u1f00\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1\u03bd)\nSympathy belongs to the high-priestly office, and grows out of the sense of personal infirmity. The verb is graphic: has infirmity lying round him. Comp. Heb 12:1, of the encompassing (\u03c0\u03b5\u03c1\u03b9\u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03bf\u03bd) cloud of witnesses. \u1f08\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1\u03bd the moral weakness which makes men capable of sin. This is denied in the case of Christ. See Heb 7:28.\nHe ought (\u1f40\u03c6\u03b5\u03af\u03bb\u03b5\u03b9)\nIt is his duty, growing out of the fact of his own infirmity.\nThe high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God.\nHe that is called (\u03ba\u03b1\u03bb\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2)\nThe A.V. follows T.R., \u1f41 \u03ba\u03b1\u03bb\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2. The article should be omitted. Rend. but being called by God (he taketh it), as did Aaron.\nDid not glorify himself to be made high priest\n\u1f18\u03b4\u03cc\u03be\u03b1\u03c3\u03b5\u03bd glorified is general, and is more specifically defined by \u03b3\u03b5\u03bd\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03ad\u03b1 to be made high priest.\nBut he that said unto him, Thou art my Son, etc.\nSupply glorified him. He did not glorify himself, but God who styled him \"son\" glorified him. Thou art my Son is introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. \"Christ's priestly vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son: sonship, christhood, priestliness, inseparably interwoven\" (Bruce).\nThou art a priest forever, etc.\nAccording to this verse Christ is prophetically pointed out in Psa 110:1-7 as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests.\nAccording to the order (\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03c4\u03ac\u03be\u03b9\u03bd)\nAccording to the rank which Melchisedec held. Almost = like. For Melchisedec see ch. 7.\nHe is now to show that Christ was under training for the priesthood, and describes the process of training.\nWho (\u1f43\u03c2)\nNominative to \u1f14\u03bc\u03b1\u03b8\u03b5\u03bd learned, Heb 5:8, to which all the participles are preparatory.\nIn the days of his flesh (\u1f10\u03bd \u03c4\u03b1\u1fd6\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9\u03c2 \u03c4\u1fc6\u03c2 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nDuring his mortal life.\nWhen he had offered up prayers and supplications (\u03b4\u03b5\u1f74\u03c3\u03b5\u03b9\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f31\u03ba\u03b5\u03c4\u03b7\u03c1\u03af\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03bd\u03ad\u03b3\u03ba\u03b1\u03c2)\n\u0394\u03b5\u03ae\u03c3\u03b5\u03b9\u03c2 special, definite requests: \u1f31\u03ba\u03b5\u03c4\u03b7\u03c1\u03af\u03b1\u03c2, N.T.o , is properly an adjective, pertaining to or fit for suppliants, with \u1fe5\u03ac\u03b2\u03b4\u03bf\u03c5\u03c2 staves or \u1f10\u03bb\u03b1\u03af\u03b1\u03c2 olive-branches understood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03b5\u03b9\u03bd \u03b4\u03b5\u03ae\u03c3\u03b5\u03b9\u03c2 N.T.o.\nUnto him that was able to save him from death (\u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03bd\u03bf\u03bd \u03c3\u03ce\u03b6\u03b5\u03b9\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03ba \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5)\nConst. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Mat 26:39.\nAnd was heard in that he feared (\u03ba\u03b1\u1f76 \u03b5\u1f30\u03c3\u03b1\u03ba\u03bf\u03c5\u03c3\u03b5\u1f76\u03c2 \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u03af\u03b1\u03c2)\nRend. was heard on account of his godly fear. \u1f18\u03c5\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1 only here and Heb 12:28. The verb \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 to act cautiously, beware, fear, only Heb 11:7. The image in the word is that of a cautious taking hold (\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9\u03bd) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. \u0395\u03c5\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1 is ascribed to Christ as a human trait, see Heb 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard.\nThough he were a Son (\u03ba\u03b1\u03af\u03c0\u03b5\u03c1 \u1f63\u03bd \u03c5\u1f31\u1f78\u03c2)\nFor were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with \u1f14\u03bc\u03b1\u03b8\u03b5\u03bd learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see Heb 5:7), but is not the point of emphasis here.\nLearned he obedience (\u1f14\u03bc\u03b1\u03b8\u03b5\u03bd \u03c4\u1f74\u03bd \u1f51\u03c0\u03b1\u03ba\u03bf\u03ae\u03bd)\nOmit he, since the subject of \u1f14\u03bc\u03b1\u03b8\u03b5\u03bd learned is \u1f43\u03c2 who, Heb 5:7. Jesus did not have to learn to obey, see Joh 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, \"the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice.\" This is no more strange than his growth in wisdom, Luk 2:52. Growth in experience was an essential part of his humanity.\nBy the things which he suffered (\u1f00\u03c6' \u1f67\u03bd \u1f14\u03c0\u03b1\u03b8\u03b5\u03bd)\nOr from the things, etc. Note the word-play, \u1f14\u03bc\u03b1\u03b8\u03b5\u03bd \u1f14\u03c0\u03b1\u03b8\u03b5\u03bd. So Croesus, addressing Cyrus, says, \u03c4\u1f70 \u03b4\u03ad \u03bc\u03bf\u03b9 \u03c0\u03b1\u03b8\u03ae\u03bc\u03b1\u03c4\u03b1, \u1f10\u03cc\u03bd\u03c4\u03b1 \u1f00\u03c7\u03ac\u03c1\u03b9\u03c3\u03c4\u03b1, \u03bc\u03b1\u03b8\u03ae\u03bc\u03b1\u03c4\u03b1 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd, \"my sufferings, though painful, have proved to be lessons\" (Hdt. i. 207): so Soph. Trach. 142, \u03bc\u03ae\u03c4' \u1f10\u03ba\u03bc\u03ac\u03b8\u03bf\u03b9\u03c2 \u03c0\u03b1\u03b8\u03bf\u1fe6\u03c3\u03b1 \"mayst thou not learn by suffering.\"\nAnd being made perfect (\u03ba\u03b1\u1f76 \u03c4\u03b5\u03bb\u03b5\u03c9\u03b8\u03b5\u1f76\u03c2)\nComp. Heb 2:10. The fundamental idea in \u03c4\u03b5\u03bb\u03b5\u03b9\u03bf\u1fe6\u03bd is the bringing of a person or thing to the goal fixed by God. Comp. Heb 7:11, Heb 7:19; Heb 9:9; Heb 10:1, Heb 10:14; Heb 11:40; Heb 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Phi 2:8; his obedience extended even unto death.\nThe author of eternal salvation (\u03b1\u1f34\u03c4\u03b9\u03bf\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03c2 \u03b1\u1f30\u03c9\u03bd\u03af\u03bf\u03c5)\n\u1f08\u03af\u03c4\u03b9\u03bf\u03c2, N.T.o , an adjective, causing. Comp. captain of salvation, Heb 2:10. The phrase \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1 \u03b1\u1f40\u03ce\u03bd\u03b9\u03bf\u03c2 eternal salvation N.T.o , but see lxx, Isaiah 15:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time.\nUnto all them that obey him (\u03c0\u1fb6\u03c3\u03b9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f51\u03c0\u03ba\u03bf\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1ff7)\nObey points to obedience, Heb 5:8, and salvation to save, Heb 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. Th2 1:8.\nCalled of God (\u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03b8\u03b5\u1f76\u03c2)\nRend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline. \u03a0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03b5\u03cd\u03b5\u03b9\u03bd to address N.T.o. A few times in lxx.\nFrom this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual attainment of his readers, and a remonstrance and admonition extending to the end of ch. 6.\nOf whom (\u03c0\u03b5\u03c1\u1f76 \u03bf\u1f57)\nRend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism?\nWe have many things to say (\u03c0\u03bf\u03bb\u1f7a\u03c2 \u1f21\u03bc\u1fd6\u03bd \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2)\nLit. the discourse is abundant unto us. We refers to the writer himself.\nHard to be uttered (\u03b4\u03c5\u03c3\u03b5\u03c1\u03bc\u03ae\u03bd\u03b5\u03c5\u03c4\u03bf\u03c2 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd)\nLit. hard of interpretation to speak. The A.V. entirely misses the idea of interpretation. Rev. better, hard of interpretation. \u0394\u03c5\u03c3\u03b5\u03c1\u03bc\u03ae\u03bd\u03b5\u03c5\u03c4\u03bf\u03c2 N.T.o. olxx. oClass.\nYe are dull of hearing (\u03bd\u03c9\u03b8\u03c1\u03bf\u1f76 \u03b3\u03b5\u03b3\u03cc\u03bd\u03b1\u03c4\u03b5 \u03c4\u03b1\u1fd6\u03c2 \u1f00\u03ba\u03bf\u03b1\u1fd6\u03c2)\nRend. ye have grown dull in your hearing. For \u1f00\u03ba\u03bf\u1f74 hearing see on Ti2 4:3. The verb implies a deterioration on the hearers' part. \u039d\u03c9\u03b8\u03c1\u03bf\u1f76 only here and Heb 6:12. From \u03bd\u03b7 not and \u1f60\u03b8\u03b5\u1fd6\u03bd to push. Hence slow, sluggish. Mostly in later Greek, although Plato uses it much in the same sense as here. \"When they have to face study they are stupid (\u03bd\u03c9\u03b8\u03c1\u03bf\u03af) and cannot remember.\" Theaet. 144 B. In lxx, Pro 22:29; Sir. 4:29; 11:12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow.\nWhen for the time ye ought to be teachers (\u1f40\u03c6\u03b5\u03af\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03b9 \u03b4\u03b9\u1f70 \u03c4\u1f78\u03bd \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd)\nRend. for when ye ought to be teachers by reason of the time. A.V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.\nAgain (\u03c0\u03ac\u03bb\u03b9\u03bd)\nNot with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago.\nWhich be (\u03c4\u03b9\u03bd\u1f70)\nA.V. takes the pronoun as interrogative (\u03c4\u03af\u03bd\u03b1). Better indefinite as subject of \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b5\u03b9\u03bd teach. Rend. \"ye have need that some one teach you.\"\nThe first principles of the oracles (\u03c4\u03b1, \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 \u03c4\u1fc6\u03c2 \u1f00\u03c1\u03c7\u1fc6\u03c2 \u03c4\u1ff6\u03bd \u03bb\u03bf\u03b3\u03af\u03c9\u03bd)\nLit. the rudiments of the beginning of the oracles. The phrase \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 \u03c4\u1fc6\u03c2 \u1f00\u03c1\u03c7\u1fc6\u03c2 N.T.o. It is = primary elements. For \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1 see on Gal 4:3. \u03bb\u03cc\u03b3\u03b9\u03bf\u03bd is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitled \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03b4\u03ad\u03ba\u03b1 \u03bb\u03bf\u03b3\u03af\u03c9\u03bd. In lxx often generally - \"the word or words of the Lord,\" see Num 24:16; Deu 33:9; Psa 12:6; Psa 18:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. vii. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have \u03c4\u1f70 \u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u1f70 \u03bb\u03cc\u03b3\u03b9\u03b1 dominical oracles. The meaning here is the O.T. sayings, especially those pointing to Christ.\nAnd are become (\u03ba\u03b1\u1f76 \u03b3\u03b5\u03b3\u03cc\u03bd\u03b1\u03c4\u03b5)\nAs in Heb 5:11, implying degeneracy. The time was when you needed the strong meat of the word.\nMilk (\u03b3\u03ac\u03bb\u03b1\u03ba\u03c4\u03bf\u03c2)\nComp. Co1 3:2. Answering to rudiments.\nStrong meat (\u03c3\u03c4\u03b5\u03c1\u03b5\u1f70\u03c2 \u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2)\nLit. solid meat. See on steadfast, Pe1 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers.\nUseth (\u03bc\u03b5\u03c4\u03ad\u03c7\u03c9\u03bd)\nRend. partakes of. See on Heb 1:9; see on Heb 2:14; see on Heb 3:1, Heb 3:14.\nUnskilful (\u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03c2)\nN.T.o. Rend. unskilled or inexperienced.\nIn the word of righteousness (\u03bb\u03cc\u03b3\u03bf\u03c5 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2)\nThe phrase N.T.o. The genitive \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 of righteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (Heb 1:2); the salvation which at first was spoken by the Lord (Heb 2:3).\nA babe (\u03bd\u03ae\u03c0\u03b9\u03bf\u03c2)\nSee on Rom 2:20; see on Co1 3:1; see on Eph 4:14.\nStrong meat belongeth to them that are of full age (\u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03bd \u03b4\u03ad \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03c3\u03c4\u03b5\u03c1\u03b5\u1f70 \u03c4\u03c1\u03bf\u03c6\u03ae)\nThis rendering is clumsy. Rend. solid food is for full-grown men. For \u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03bd full-grown, see on Co1 2:6. Often by Paul, as here, in contrast with \u03bd\u03ae\u03c0\u03b9\u03bf\u03b9 immature Christians. See Co1 2:6; Co1 3:1; Co1 13:11; Eph 4:4. Paul has the verb \u03bd\u03b7\u03c0\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd to be a child in Co1 14:20.\nBy reason of use (\u03b4\u03b9\u1f70 \u03c4\u1f74\u03bd \u1f15\u03be\u03b9\u03bd)\nFor use rend. habitude. N.T.o. It is the condition produced by past exercise. Not the process as A.V., but the result.\nTheir senses (\u03c4\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ae\u03c1\u03b9\u03b1)\nN.T.o. Organs of perception; perceptive faculties of the mind. In lxx see Jer 4:19; 4 Macc. 2:22.\nExercised (\u03b3\u03b5\u03b3\u03c5\u03bc\u03bd\u03b1\u03c3\u03bc\u03ad\u03bd\u03b1)\nSee on Pe2 2:14, and see on Ti1 4:7.\nGood and evil\nNot moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this distinction.","title":"Vincent's Word Studies: Hebrews: Hebrews Chapter 5","type":"page"}