(1) Taken.—Rather, being taken, since he is taken, from among men.
Gifts and sacrifices.—The former is in itself perfectly general; but when thus contrasted with “sacrifices” it denotes the “unbloody offerings” of the Law. On the Day of Atonement (which, as we shall see, is almost always in the writer’s thoughts as he refers to the functions of the high priest) the “offerings” would consist of the incense and of the “meat-offerings” connected with the burnt-sacrifices for the day. On that day all offerings, as well as all sacrifices, had relation to “sins.”

(2) Who can have compassion.—Rather, as one who can deal gently with (or, more strictly, feel gently towards) the ignorant and erring, because . . . Either apathy or undue severity in regard to transgression would disqualify this representative of men to God. It cannot be said that sin is mildly designated here, since the words so closely resemble those which occur in Hebrews 3:10; still the language is so chosen as to exclude sinning “with a high hand.”

(3) To be closely joined with Hebrews 5:2 : “Is compassed with infirmity, and by reason thereof is bound . . .” The law of the Day of Atonement required a sin-offering of a bullock and a burnt-offering of a ram for the high priest himself, and for the congregation a sin-offering of two he-goats and a burnt-offering of a ram. Over his own sin-offering the high priest made confession of sins, first for himself and his household, then for the priests; over the goat sent into the wilderness the sins of the people were confessed.

(4) But he that is called.—The true reading requires, when he is called. “Not unto himself doth any man take the honour, but when . . .”

(5) Christ.—Better, the Christ (See Hebrews 3:14.) It is important to note that in passages of the Pentateuch where the high priest receives a special designation (usually “the priest” is sufficiently distinctive) his title is almost always “the anointed priest.” Hence in the one designation, “the Christ,” are united the two testimonies of Scripture which follow. He is the Anointed King (Psalms 2:7), addressed by Jehovah as His Son (see Notes on Hebrews 1:2; Hebrews 1:4-5); by the same Jehovah He is addressed as Priest for ever after the order of one who was both priest and king (Psalms 110:4).

(6) Thou art a priest for ever . . .—On Psalms 110 see the Note on Hebrews 1:13. The fourth verse, here quoted, is the kernel of the Psalm, and supplies the theme for a large portion of this Epistle, especially Hebrews 7. As the promise of 2 Samuel 7 was the prelude to the revelation of the second Psalm, the divine declaration recorded in Exodus 19:6 may have prepared the way for the promise of Psalms 110:4. The king of Israel was the type of the Son of David; and in the consecrated people, who, had they been faithful, would have remained the representatives of all nations before God, was dimly foreshadowed the Anointed Priest.

(8) Though he were a Son.—These words may be connected with what precedes (implying that He was heard for His reverent fear, not because, in the preeminent sense, He was God’s Son); but they are still more closely joined with the following sentence, “Though He was a Son, He learnt His obedience by the things which He suffered.” “The disposition of obedience Jesus possessed before He suffered, but the proof that this disposition existed must be shown in deed; this progress from the disposition to the deed of obedience is a practical learning of the virtue of obedience” (Lünemann). The suffering recorded in Hebrews 5:7 is regarded as the culmination of His life of suffering.

(9) And being . . .—Rather, and having been made perfect. This was the mode in which He who “glorified Him to be made High Priest” (Hebrews 5:5) led Him into the possession of this office. The thought of this verse and the last is closely analogous to Hebrews 2:9-10 (see Notes), and to Philippians 2:6-13. The transition from the obedience manifested by our Lord to that which must be rendered by all who seek from Him salvation, strikingly recalls Hebrews 5:8; Hebrews 5:12 of the last-named chapter. He presents to all the model of the obedience to be rendered to Him, and through Him to the Father. “Eternal” salvation,—for He is a priest “for ever” (Hebrews 5:6). On the connection of “salvation” with His priesthood, see the Note on Hebrews 7:25.

(10) Called.—Rather, addressed. The divine words are, “Thou art a priest for ever.” In the quotation from the Psalm, “priest” is now altered into “High Priest.” The purport remains the same; or, rather, it is by this change of word that the meaning of the Psalm is fully expressed. This repetition of the words of Hebrews 5:6 at the close of the paragraph is singularly impressive.
At this point the course of the argument is interrupted by a long digression (Hebrews 5:11 to Hebrews 6:20), to which the writer is led by reflection on the inability of his readers to receive the teaching which befits their Christian standing. If, however, we remember the practical aim that is predominant in the Epistle, we can hardly call this a digression, so powerfully is every portion of it made subservient to one great purpose.

(11) Of whom.—Or, of which (subject), “Christ made High Priest after the order of Melchizedek.”
Hard to be uttered.—Rather, hard of interpretation, seeing ye have become sluggish in hearing. Their faculty of “hearing” had once been acute, and then few words and little explanation, even on such a subject as this, would have sufficed; now there has come upon them a lack of interest, and with this a want of power.

(12) For the time.—Taking into account the time that had elapsed since they became Christians.
Ye have need.—Literally, ye have need that some one teach you again the rudiments of the beginning of the oracles of God (Acts 7:38; Romans 3:2; 1 Peter 4:11). These first rudiments, which they need to learn again (but which he himself is not about to teach), it may seem natural to identify with what the writer in Hebrews 6:1 calls “the doctrine of the first principles of Christ.” If, however, we examine the usage of the New Testament, of Philo, and of other writers, we shall find good reason for regarding “the oracles of God” as synonymous with the Scriptures of the Old Testament. (See Hebrews 5:13.)
Of strong meat.—Better, of solid food. (See 1 Corinthians 3:2.)

(13) The change of expression from having need of milk to partaking of milk (that is, making it the solo food) is significant. Those who are addressed had lost interest in the deeper truths of Christianity, those truths which alone expressed and explained its proper nature. Their temptation apparently was towards mingling a rudimentary Christian doctrine with the teaching of the synagogue. Yielding to this they would lose all real Knowledge of the very elements of Christian truth, and with this all true knowledge of the Old Testament itself. The connection between this verse and the last may probably be, Ye have come to need milk, for—making it by choice your sole food—ye stand self-confessed as babes.
Unskilful.—Rather, without experience. The “word of righteousness” evidently must signify complete, properly-developed Christian teaching. The only question is, Why is this particular designation chosen? In the Epistle to the Romans such a description would be natural (see especially Romans 1:17; Romans 9:31); but “righteousness” is not the direct and manifest subject of this Epistle. Still, the expressions of which the writer makes use in Hebrews 10:38; Hebrews 11:7, together with the general similarity between his teaching and St. Paul’s, go very far towards explaining his choice of this special expression as descriptive of the religion of Christ. In like manner another phrase, “law of liberty,” is characteristic of St. James.

(14) Strong meat.—“Solid food belongs to full-grown men.” If they occupied themselves with the rudiments alone, their spiritual senses could not be trained by use (or, habit) in distinguishing between good and evil, truth and falsehood, in the various systems of teaching which men offered as the doctrine of Christ.