Hebrews 5:14

Them that are of full age,— Τε ειων. So we speak wisdom to them that are perfect, τοις τελειοις. See the note on 1 Corinthians 2:6. Those therefore who are here called of full age, are the same as those who by examination or information, are fully and experimentally acquainted with the mysteries of the gospel, or the great design of God in the dispensation of the Messiah; and who have by use and exercise been able to trace out what is good or evil, true or false. The expression of having the senses exercised, &c. seems only to refer to the metaphor which he had used before; and to mean, that they were not still children, who were incapable of doing this. It seems plainly borrowed from the Hebrew manner of describing children. See Deuteronomy 1:39. Isaiah 7:15. Jonah 4:11. The sacred writer might perhaps design, by thus enlarging, to keepthem the longer attentive to the censure that he passes upon them. Instead of by reason of use, &c. Heylin reads, by long practice and exercise have their senses improved, for the discernment both of good and evil.

Inferences.—Behold the incomparable excellence and affecting endearments of Christ's priesthood! He, being as truly man, as God, has a more tender and effectual compassion on the ignorant and them that are out of the way, than any of the ancient priests could have, who were beset with the same sinful, as well as natural infirmities with them; and therefore were obliged to offer sacrifices for themselves, as well as for the people: but as our sinless

High-priest suffered in the days of his humiliation, to the greatest extremity, for the sins of the whole world, but especially for those that perseveringly believe, he cannot but sympathize with them. With what fervency did he, in the most religious and submissive manner, apply to his heavenly Father for seasonable relief against those troubles, which could not but be very terrible to human nature; and how fully was he answered, with respect to the grand design of his prayer! As he was perfectly fitted by his sufferings for completing his priestly office, he is become the author of eternal salvation to all that yield themselves up by faith and holy obedience to him. How great is the honour which was put upon him as man; and his own condescension as God, in bearing this important office! He did not thrust himself into it; but it was conferred upon him by the express and immediate call of God his Father, as the Levitical priesthood was upon Aaron; and it is manifest what a divine and glorious High-priest he is, in that his Father said to him, Thou art my Son to-day have I begotten thee; and thou art a Priest for ever after the order of Melchisedec. Though he was the eternal Son of God, yet adorable condescension! how freely did he accept the call to office, work, and experimentally learn obedience by his sufferings unto death! But, alas, how often are professing believers themselves too little apprehensive of the glories of Christ, as shadowed out by Melchisedec in various instances! They are apt to be so slothful and inattentive to them, that they cannot take in just sentiments of them; but when for their standing and advantages in the church, they might reasonably be expected to have such a stock of scriptural knowledge, as to be able to instruct others, they themselves need to be taught over again the very first principles of Christianity. But, blessed be God, there are provisions of all sorts in his word for every state and condition: there is milk for babes, and strong meat for those who are arrived at a state of manhood in Christ, and are more skilful in the word of righteousness, as by means of frequent use, and great experience, they are confirmed in habits of knowledge and grace, and have their spiritual senses exercised to discern the difference between what is good and bad, and to relish the one and refuse the other. How should this consideration excite us to the greatest diligence, that we may not always be like children in understanding; but may live upon such sublime truths of the gospel, as are suited to the nourishment of strong men in Christ!

REFLECTIONS.—1st, We have,

1. An account of the sacerdotal office in general. For every high-priest taken from among men, under the legal dispensation, is of the same nature with his brethren, and ordained for men in things pertaining to God, on their behalf to minister in holy things, that he may offer both gifts and sacrifices for sins, according to the law, as the type and figure of him, who in his own person, as both High-priest and Sacrifice, should, in the fulness of time, offer the true atonement, and make the perfect reconciliation for sin, causing the persons and prayers of his faithful people to be accepted by the Father: who can bear with, and have compassion on the ignorant, sympathizing with them; and having pity on them that are out of the way; desirous to bring them back again to God, and peace of conscience: for that he himself also is compassed with infirmity, and liable to every affliction under which his brethren groan. And by reason hereof, since he himself is a poor infirm creature and a guilty sinner, as well as others, he ought, as for the people, so also for himself to offer an atoning sacrifice. But herein the surpassing glory of the great High-priest of our profession most eminently appears; for while, as partaker of the human nature, with infinitely greater compassion he feels for the erring and the ignorant, and stands to offer his all-prevailing sacrifice for them, he doth it purely on their account, not on his own, being himself without sin.

2. A divine appointment was necessary for the office of priesthood. And no man taketh this honour unto himself, but he that is called of God, as was Aaron, appointed thereto by the Lord's immediate order and authority. So also Christ glorified not himself to be made an high-priest, not assuming that honour in his human nature without a divine warrant; but he was solemnly called and qualified for this office by him, that said unto him, Thou art my Son, to-day have I begotten thee; intimating the dignity of his person who was to be invested with the pontifical office. As he saith also in another place, (Psalms 110:4.) Thou art a priest for ever, after the order of Melchisedec; an order prior and superior to that of Aaron; Christ having an eternal and unchangeable priesthood, ever living, and alone sufficient to manage all the concerns of his faithful people. Note; (1.) Before we presume to minister in holy things, we must produce a divine call, lest, intruding into an office for which we have no commission, we should expose ourselves to shame as intruders, instead of reaping honour by the service. (2.) The High-priest whom God hath himself appointed, we may be assured he will accept; and all our oblations in his hands shall be received as sacrifices of a sweet smell.

3. We are told how he executed his office, and how effectual it was on the behalf of his faithful people. Who in the days of his flesh, when here below, oppressed with manifold and severe sufferings, he had offered up prayers and supplications with strong crying and tears, especially in his agonizing struggle in the garden, looking up unto him that was able to save him from death, and from those exquisite pains which distressed his innocent soul; and was heard, in the support ministered to him, and in his glorious resurrection from the dead, in that he feared, with holy reverence submitted to his Father's will: Though he were a Son, the eternal Son of the Father, and one with him in nature and perfections; yet, having condescended to take our nature upon him, learned he obedience by the things which he suffered; approving himself cheerfully submissive to his Father's will, and yielding himself up to death, even the death of the cross. And being made perfect, fully accomplishing by his obedience and sufferings the great work of atonement, and thereby being consecrated for the exercise of his priesthood in heaven; he became the author of eternal salvation, purchasing it by his blood, securing it by his advocacy, and applying it by his Spirit to the souls of all his faithful people,—a salvation not only from present guilt and corruption, but including all the blessings of glory everlasting, which are secured unto all them that obey him, and perseveringly follow him as the Captain of their salvation: called of God, and fully qualified for his office, as an high priest after the order of Melchisedec, ever living to make intercession for the faithful, and therefore a Saviour unto them to the uttermost. Note; (1.) God's adopted sons, like their great Head, are to expect sufferings, and under them to learn obedience and submission. (2.) None ever in the human nature endured any thing like what the Son of God hath suffered voluntarily for our sake: how dare we then murmur or complain? (3.) In his agony the Saviour prayed, to teach us whither we should look under all our distresses; and if with faith and fervour, as he did, we cry, we shall as assuredly be heard and delivered. (4.) The salvation which the Son of God hath obtained for his faithful saints, is complete and everlasting. He hath borne the penalty of sin, and fulfilled the righteousness of the law, that they might have all the benefit, and be entitled to the eternal reward of glory. (5.) All who hope to reign with him, desire to be ruled by him; and, cheerfully yielding themselves to his holy will, take up their cross, and follow the Captain of their salvation; and, unless we do this, our hope in him is but delusion.

2nd, The apostle pauses for a moment, and stays the further consideration of the subject which he was upon, to introduce a needful rebuke of their dulness and inattention to the great things of God's word. Having mentioned a second time that remarkable personage Melchisedec, he observes, Of whom we have many things to say, and hard to be uttered, difficult to be understood in themselves, and the more so to you, seeing ye are dull of learning, slothful and negligent to search into the sacred oracles, that you might become more deeply acquainted with their important contents. For when for the time ye ought to be teachers, considering all the means and advantages which you have enjoyed, ye have need, so little progress have you made in the school of Christ, that one teach you again which be the first principles of the oracles of God, as the child must learn his letters in order to spell and read; and, rather declining than advancing in knowledge, are become such as have need of milk, and not of strong meat, as babes at the breast, instead of being in that state of manhood to which you should, ere this, have arrived. For every one that useth milk, and cannot relish or digest any thing beyond the first principles of the doctrine of Christ, is unskilful, and unexperienced in the word of righteousness, in the gospel, where we are taught how to walk and please God; for such a one is a babe in understanding and experience. But strong meat, the sublimer doctrines of truth, belong to them that are of full age, and may be styled perfect men; even those who, by reason of use, being experimentally and deeply acquainted with the blessed gospel, have their senses exercised to discern both good and evil, accurate to discover truth, and detect error, and as eager to embrace and pursue the one, as to detest and avoid the other. Note; (1.) They who have long enjoyed the richest advantages, are expected to shew proportionable improvement in grace and knowledge. (2.) It is a great grief to ministers, and the sin and shame of their people, that, after years of labour, many of them have yet to learn the first principles of gospel truth. (3.) The scripture is suited to every state: there is milk for babes, and strong meat for men; it is the wisdom of a minister to be able to divide to every man his portion in due season.