Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear.

“What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.”

“"Of whom," he says, "we have many things to say and hard to be explained, seeing ye are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them. But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such as they, so that this may be said concerning yourselves also: but for the sake of those few I will speak. Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who art thou that repliest against God?", he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing for the knowledge. For having mentioned the subject, and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric. For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but says that they were once even good; for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others. But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are ye not carnal?" But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "ye are become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they the Corinthians indeed were not able to endure his reproof, because they were carnal: but these were able. For in saying, "Seeing ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.”

“Above he set down three things pertaining to a high priest, and showed that two of them belong to Christ, namely the office, and the manner of arriving at it; here he pursues the third, namely the devotion and mercy which a high priest ought to have. And concerning this he does two things. First he shows that which he suffered; second, what benefit followed even for others, at the words "and being made perfect." He says then: I have said that a high priest must be such that he can suffer with others. And Christ is such. For since he is the Son of God from eternity, and according to this he could neither suffer nor suffer with others, he assumed a nature in which he could suffer, and thus could also suffer with others. And this is what he says: that though he was the Son of God, namely from eternity, he learned obedience in time. On the contrary. To learn belongs to one who is ignorant; but Christ, from eternity as God, and from the instant of his conception as man, had the fullness of knowledge; therefore he was ignorant of nothing, and consequently did not learn. I answer. It must be said that knowledge is twofold: namely, of simple awareness, and it is with respect to this that the argument proceeds, namely, that he was ignorant of nothing. There is also knowledge of experience, and it is according to this that he learned obedience. Hence he says he learned from the things he suffered, that is, he experienced them. And the Apostle speaks in this way: because one who has learned something has come to know it voluntarily. But Christ voluntarily took on our weakness. And therefore he says that he learned obedience, that is, how heavy a thing it is to obey: because he himself obeyed in the heaviest and most difficult things, since even unto the death of the cross, Phil. II, 8. And here he shows how difficult the good of obedience is. For those who have not experienced obedience, and have not learned it in difficult matters, believe that to obey is very easy. But in order that you may know what obedience is, it is necessary that you learn to obey in difficult matters, and one who has not learned, by obeying, to be subject, never knows how, by commanding, to be well set over others. Christ, therefore, although from eternity he knew by simple awareness what obedience is, nevertheless learned obedience by experience from the things he suffered, that is, difficult things, namely through his passion and death. Rom. V, 19: through the obedience of one, many were made just. Then, when he says "and being made perfect," etc., he shows the fruit of the passion, which was twofold. One in Christ, the other in his members. In Christ the fruit was glorification, and therefore he says "and being made perfect." For from the instant of his conception he was made perfectly complete as to the beatitude of his soul, insofar as it was borne toward God; yet nevertheless he had the passibility of nature. But after the passion he had impassibility. And therefore, because according to this he is wholly perfect, it belongs to him to perfect others. For this is the nature of what is perfect, that it can generate something like itself. And therefore he says that he is made perfect. For it was through the merit of obedience that he arrived at this consummation. Prov. XXI, 28: "the obedient man speaks of victories" — he was made, for all who obey him, the cause of salvation, not temporal, but eternal. Is. XLV, 17: "Israel is saved in the Lord with an eternal salvation." And therefore he says, "called by God high priest according to the order of Melchisedech," and this has been explained above. Then when he says "concerning whom we have great things to say," etc., he prepares the minds of his hearers for what follows, which is to be said about the priesthood of Christ. And concerning this he does two things. First he shows their slowness; second, his own intention, when he says, in chapter VI, "Wherefore leaving." Again the first part is divided into two, because first he shows their slowness; second he shows that it is culpable, at the place, "for whereas you ought." Likewise concerning the first part he does two things: first he shows the greatness of what is to be said; second, their slowness in grasping it, at the place, "since you have become weak." He says then: I have said that he was called high priest, concerning whom, namely concerning his priesthood, we have a great discourse, because it concerns great things. Prov. VIII, 6: "I shall speak of great things." Again, it is great because it concerns something useful, namely the salvation of souls. I Tim. I, 15: "A faithful saying and worthy of all acceptance, that Christ Jesus came into this world to save sinners." This discourse is "interpretable" for teaching, which can be expounded in two ways. Either the force there is negative: "interpretable," that is, not expoundable, because it cannot be expounded perfectly. For no discourse can express the things that pertain to Christ. Eccli. XLIII, 32ff: "Glorify the Lord as much as ever you can, his magnificence will still surpass and be wonderful: blessing the Lord, exalt him as much as you can, for he is greater than all praise." In another way, affirmatively: "interpretable," that is, needing interpretation on account of its height and greatness and depth. Prov. I, 6: "he will attend to the parable and the interpretation," et cetera. For the interpretation of Scripture is numbered among the gifts of the Holy Spirit, I Cor. XII, 10. It also needs to have its interpretation given on account of our slowness. And therefore he adds their very slowness, when he says, "since you have become weak in hearing." Those who are of weak understanding cannot grasp lofty things unless they are explained to them point by point. Jn. XVI, 12: "I have yet many things to say to you, but you cannot bear them now." I Cor. III, 1: "I could not speak to you as unto spiritual men," et cetera. Then when he says "for whereas you ought," he shows that this slowness is culpable. And concerning this he does three things: first he shows the fault of their slowness; second he applies a comparison, at the place, "and you have become"; third he explains it, at the place, "for everyone who is a partaker of milk." For it is someone's fault when, having heard for a long time, he is still slow; but it is otherwise if he is a new hearer. For negligence is not without fault. Therefore he says, "whereas you ought to be teachers," namely of others, on account of the time during which they had heard the law and the prophets. Jn. V, 39: "Search the Scriptures," et cetera. Likewise, Christ himself. Likewise, the apostles, and many converted by them. Jn. XIV, 9: "So long a time am I with you, and you have not known me." "Again you need" — as if he were to say: you ought rather to teach than to be taught, yet you need to be taught what the elements of the beginning of the words of God are. For "elements" are called those things which are first handed on in grammar, when they are set down as to letters; for these are the letters themselves. The beginnings, therefore, of the words of God, and the first principles and elements, are the articles of faith and the precepts of the Decalogue. Whoever, then, had studied theology for a long time and did not know these things, time would run against him. Therefore he says, "you need to be taught what the elements of the beginning of the words of God are," that is, the first principles. II Tim. III, 7: "always learning, and never attaining to the knowledge of the truth." Is. LXV, 20: "the child of a hundred years shall die, the sinner of a hundred years shall be accursed." Then when he says "and you have become," he sets down a comparison for this. It must be known, then, that sacred doctrine is like food for the soul. Eccli. XV, 3: "he fed him with the bread of life and understanding." And XXIV, 29: "they that eat me shall yet hunger: and they that drink me shall yet thirst." Sacred doctrine, then, is food and drink, because it gives the soul drink and satisfies it. For other sciences only illumine the intellect, but this illumines the soul. Ps. XVIII, 8: "the commandment of the Lord is lightsome, enlightening the eyes." And it also nourishes and strengthens the soul. But in bodily food there is a difference. For children use one food, and the mature another. For children use milk, as being more delicate and connatural, and easily converted, but adults use more solid food. So in sacred Scripture, those who are newly beginning ought to hear light things, which are as it were milk; but the learned ought to hear stronger things. And therefore he says, "you have become such as have need of milk," namely like children. I Pet. II, 2: "as newborn babes, desire the rational milk without guile," et cetera. I Cor. III, 1f: "as unto little ones in Christ, I gave you milk to drink, not meat," and this is what follows, "not with solid food," that is, lofty doctrine, which is about the hidden and secret things of God, which confirm and strengthen. Then when he says "for everyone who is a partaker of milk," he explains the comparison, and first he explains what he said about milk; second, what he said about solid food, at the place, "but solid food is for the perfect." Concerning the first he does two things; first he sets down the explanation; second, the reason for the explanation, at the place, "for he is a little one." He says then: I say this, that you need milk like children, for everyone who is a partaker of milk is unskillful in the word of justice, that is, everyone who needs to be nourished with milk is unskillful, that is, cannot have a part in perfectly understanding the words of justice. Matt. V, 20: "unless your justice abound more than that of the Scribes." Prov. XV, 5: "in abundant justice there is the greatest strength." But children are not partakers of things of this kind. Is. XXVIII, 9: "whom shall he teach knowledge, or whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts." But on the contrary: because the Apostle above handed on to them many very difficult things, namely concerning the mystery of the Trinity and the sacrament of the Incarnation, and many other arduous things; therefore either they were not little ones, or such things are to be handed on to little ones. I answer. It must be said, according to Augustine, that it is not to be understood that in the doctrine of faith some things are to be handed on to the greater and perfect, and other things to the imperfect. For this difference does not exist between them. For the same things are to be handed on to both, but to little ones they are to be proposed, but not expounded nor treated at length, because their understanding would rather fail than be raised up. Milk, according to the Gloss, is like: "the Word was made flesh." On the contrary. To understand this is of no less difficulty than how the Word was with God. Hence Augustine says that this is found in the books of Plato, but not that. But Augustine himself could not even suspect what mystery was contained in: "the Word was made flesh." I answer. It must be said that to know "the Word was made flesh" by simple faith is easy enough, because it can fall under the imagination and in some way under sense; but "the Word was with God" altogether exceeds every sense, and can be comprehended only by reason, and with much and the greatest difficulty. Consequently he assigns the reason, when he says, "for he is a little one" — not indeed in age, but in sense. Now someone is called a little one in three ways. For someone is a little one through humility, Matt. XI, 25: "you have revealed these things to little ones"; in age, Gal. IV, 1: "as long as the heir is a little one," et cetera; in sense, I Cor. XIV, 20: "do not become children in sense, but in malice be children, and in sense be perfect." And it is in this way that "little one" is taken here. Then when he says "but solid food is for the perfect," he explains what he had said about solid food. For this is evident in bodily things, that when a man arrives at a mature age, he uses stronger and nobler and more solid food. So the spiritual man, when he arrives at spiritual perfection, ought to have a more solid doctrine proposed to him. But this perfection is twofold: one is perfection according to the intellect, when someone has judgment of intellect to rightly discern and judge concerning the things proposed to him. The other is perfection according to affection, which charity produces, which is when someone wholly clings to God. Hence Matt. V, 48, after the precepts of charity, it is said, "be you therefore perfect," et cetera. But the perfection of charity, as Augustine says, is where there is no covetousness. For the more someone ascends into God, the more he despises temporal things. Ps. LXXII, 24: "for what have I in heaven," et cetera. For the doctrine of sacred Scripture has this, that in it are handed on not only things to be contemplated, as in geometry, but also things to be approved through affection. Hence Matt. V, 19: "but he that shall do and teach," et cetera. In other sciences, then, it suffices that a man be perfect according to intellect; but in this one it is required that he be perfect according to both intellect and affection. Lofty mysteries, then, are to be spoken to the perfect. I Cor. II, 6: "we speak wisdom among the perfect." For each one judges according to how he is disposed; just as an angry man judges one way while the passion lasts, and another way once it ceases. And likewise the incontinent man judges something to be good in one way during the time of passion, and in another way afterward. And therefore the Philosopher says that as each one is, such does the end appear to him. And because the things handed on in sacred Scripture pertain to affection, and not only to intellect, therefore it is necessary to be perfect in both. And therefore the Apostle, wishing to show who are the perfect, to whom this solid food is to be handed on, says that they are those who, by their custom, have senses exercised. Hence in this perfection four things are to be attended to: namely, the perfection itself, in what it consists — and as to this he says, "who have senses exercised." And he speaks fittingly. For in this he expresses both perfections, because (as the Philosopher says) the intellect, insofar as it judges concerning things to be desired and done, is called sense, because it is referred to something particular; hence "sense" is not taken here for exterior sense. He, then, who has a sense for the things that are of God, is perfect. Phil. III, 15: "as many as are perfect, let us be of this sense." I Cor. II, 16: "but we have the sense of Christ." But those who have a sense only for carnal things cannot please God, as is evident from Rom. VIII, 8. Second, the disposition of the one in whom it is, is to be attended to, because he ought to be exercised. I Tim. IV, 7: "exercise thyself unto godliness." For he who is not exercised cannot have the right judgment which is required for this. Eccli. XXXIV, 9: "a man that has had experience in many things will think of many things." Likewise, he who has not had experience recognizes few things. Third, the cause of this exercise is custom — not, namely, idleness, but frequency of act. And therefore he says, "by custom," namely of acting rightly. Prov. XXII, 6: "a young man according to his way, even when he is old he will not depart from it." If, then, you wish to be perfect, do not give yourself to idleness, but accustom yourself to good things from your youth. Fourth, the end of this exercise, namely because it is for the discernment of good and evil. For he is then perfect, when he discerns between good and evil. Is. VII, 15: "that he may know to choose the good, and refuse the evil." But these are three: namely, discernment between good and evil, between good and better, between evil and worse. For there are many things which seem good, and yet are evil. Prov. XIV, 12: "there is a way which seems right to a man, but its ends lead to Hell." In these things, then, rightness of judgment is required.”

“For when for the time ye ought to be teachers,.... These Hebrews had had great advantages; they were not only descended from Abraham, and had the law of Moses, and the writings of the Old Testament, but some of them had enjoyed the ministry of Christ, and however of his apostles; and it was now about thirty years from the day of Pentecost, in which the gifts of the Holy Ghost were bestowed in such an extraordinary manner, and a large number were converted, and a church state settled among them; and therefore considering the length of time, the opportunities and advantages they had enjoyed, it might have been expected, and indeed it is what should have been, that they would have been teachers of others, some in a private, and some in a public way: from whence it may be observed, that to have time for learning, and yet make no proficiency, is an aggravation of dulness; moreover, that men ought to be hearers, and make some good proficiency in hearing, before they are fit to be teachers of others; also, that persons are not only to hear for their own edification, but for the instruction of others, though all hearers are not designed for public teachers; for to be teachers of others, requires a considerable share of knowledge: to which may be added, that the churches of Christ are the proper seminaries of Gospel ministers. But this was so far from being the case of these Hebrews, that the apostle says of them, ye have need that one teach on again which be the first principles of the oracles of God; by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible; and by the "first principles" of them are intended, either the first promises in them, concerning the Messiah; or the institutions, rites, and ceremonies of the law, which are sometimes called elements, Gal 4:3 where the same word is used as here; and which were the alphabet and rudiments of the Gospel to the Jews: or else the apostle designs the plain doctrines of the Gospel, which were at first preached unto them, in which they needed to be again instructed, as they were at first; so that instead of going forward, they had rather gone back: and are become such as have need of milk; of the types, shadows, and figures of the law, which were suited to the infant state of the church, who by sensible objects were directed to the view of Gospel grace; or of the plain and easier parts of the Gospel, comparable to milk for their purity, sweetness, nourishing nature, and being easy of digestion: and not of strong meat: such as the deep things of God, the mysteries of the Gospel; those which are more hard to he understood, received, and digested; such as the doctrines of the Trinity, of God's everlasting love, of eternal election and reprobation, of the person of Christ, the abrogation of the law, &c.”

“Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied: 1. To Melchisedec; 2. To Christ; 3. To the endless priesthood. Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend. Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood. Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.”

“Of whom, i.e. of his high priesthood, according to the order of Melchisedech, we have mighty things to say, and very hard to be expounded or understood by you, at least many of you, who, though you ought to be masters after the gospel hath been so long preached, and even by the apostles of Christ, yet you are weak as to understanding it; (the Greek also signifies slothful and negligent) you stand in need of being taught the first elements and principles of the Christian faith, like children, who are rather to be fed with milk than with more solid meats. How many are there now in the like condition, who are for reading and expounding all the holy Scriptures according to their own way of thinking? (Witham)”

“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 Act 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").”